Tattvabodha Sringeri Swamigal

Tattva Bodha of Adi Sankaracharya
A Vedantic Primer : Part 1
(Lecture Notes compiled by Venkat Ganesan from the series of

SVBF Lectures given by Dr. S. YEGNASUBRAMANIAN)
General Introduction
Adi Sankaras works can be broadly
classified into three categories: 1) Bhashya
granthas (commentaries); 2) Prakarana granthas
(dealing with fundamental aspects of vedanta),
and 3) stotra granthas (hymns or meditation
verses).
sahasranamam etc. (a list of Sankaras works are

provided at the end of this article).
Prakarana (or prakriya) Granthas
These are works which enable the
student with the fundamental concepts and
definitions of vedantic terms. A proper study of
the scriptures like the Upanishads, the Gita, the
Brahma Sutras etc., which deal with the study
of the Self, require a thorough understanding of
the fundamental elements of vedanta. Tattva
bodha, atma bodha, viveka choodamani etc. are
some of the prakarana granthas of Sri Sankara.
(A list of such works are given at the end of this
article.)
Bhashya Granthas
The language of the Upanishads is
mystic in style and as such cannot be
understood by a mere translation of the verses
or using a dictionary! For example, a literal
translation of the following mantra:
pU,m
R d pU,iR md pU,;R t pU,m
R udCyte .
pU,SR y pU,m
R ;d;y pU,m
R v
e ;vix-yte ..
Stotra Granthas
The greatest appeal to the people at large
are though stotras. Sri Sankara, in His infinite
compassion, could appreciate the difficulty of
the common people in comprehending the
complex philosophical doctrines of advaita, and
thus paved the way to reach the ultimate goal
through bhakti. He composed several lucid
devotional stotras on almost all deities, such as
soundarya lahari, kanakadhara stotram etc.!
poorNamada: poorNamidam
poorNaat poorNamudacyate|
poorNasya poorNamaadaaya
poorNameva avaSishyate ||
is, That is whole; this is whole; from the whole
the whole becomes manifest; from the whole
when the whole is taken out, what remains is
the whole. This literal translation alone will
not make any sense to the common student,
and thus it becomes evident why a great deal
of explanation and commentaries are required
for a proper understanding of the vedic
scriptures!
Sri Sankara wrote commentaries on the
three cannonical works, known as prasthana-trayee,
that form the basis of the entire vaidika (sanatana)
dharma. These three are the Upanishads, Brahma
Sutras and the Bhagavad Gita. Sri Sankara wrote
commentaries on 12 major upanishads, the Gita
and Brahma Sutras, in addition to a few other
commentaries on sanat sujateeyam, vishnu
In additional to several devotional

hymns, Sri Sankara composed several meditation
verses (vedanta stotras), for regular recitation,
reflection and meditation, such as nirvana
shatkam, sadhana pancakam etc. (A list of all
stotras attributed to Sri Sankara are inlcuded at
the end of this article.)
The present series of articles will focus
on prakarana granthas, especially tattva bodha,
which is considered as a primer for any student
desirous of pursuing vedantic studies. Unlike
viveka choodamani, - one of Sankaras greatest
25
works in this subject- tattva bodha is brief and

concise, and so is particularly suited for an initial
study.
Given the above analysis, the term

acquisition of nitya sukham is a misnomer
because it can not depend on any external
conditions. This leads to the answer for the
tempting question of why one should pursue to
the learning of vedanta! Vedanta teaches that
the true nature of beings is divine and eternal
happiness. That means, true happiness is not
something that needs to be acquired but is
intrinsic to all beings.
Introduction to tattvabodha
In the pursuit of life every being searches
for happiness (sukha praapti:). Getting education,
getting a job, acquiring wealth, becoming famous
etc., are all some examples of the limitless
desires of all humans in general. As one desires
to obtain what one wants, one also desires not
to get what one does not want! Not getting what
is wanted, and/or getting what is not wanted,
result (s) in sorrow and so, one likes to get rid
of the resulting sorrow (dukha nivrtti: ). Thus
the happiness that one seeks should be unalloyed
happiness (dukham-free-sukham), eternal
happiness (nitya sukham), and infinite or limitless
happiness (niratiSaya sukham) ). When one
wonders as to how to acquire such a happiness,
a question arises, is it at all possible to acquire
such a happiness? !
The term vedanta literally means that

which is (kept physically at) the end of vedas
(vedasya anta:); logically also, it is the ultimate
knowledge that one would seek! As mentioned
earlier, tattva Bodha is a primer that helps us to
understand the elements of Vedanta. Vedas have
two logical sections - Karma kanda and jnana
kanda. The Karma kanda sections contain
Samhitas, Brahmanas and Aranyakas. The jnana
kanda sections deal with vedanta and contain
the upanishads and brahma sutras. The terms used
in these vedantic sections are not defined, but
only statements are made. For example
upanishadic statements such as, prajnanam
brahma (Consciousness is Brahman); tat-tvam-asi
(That Thou art ); aham- brahma-asmi ( I am
brahman); ayam atma brahma (this Self within is
brahman) are given in various upanishads. The
words used in such statements like atma,
brahma, tat etc. have packed in their
mysterious depths endless suggestions and
imports that an ordinary student, in spite of a a
complete study of the upanishads, may not be
able to handle them properly! Explortion and
understanding of the suggestiveness in these
mystic words are not at all obvious to the
unprepared student and so the student needs a
special orientation. This is gained through the
careful study of the prakriya (or prakarana) texts
such as Tattvabodha!
When we analyse the nature of beings,

we generally observe two types of properties.
The properties/characteristics are explained by
a popular example of the process of heating
water. Water is kept on a vessel and heated with
a flame. The nature of water is cold and the
nature of flame is heat. During the process of
heating, the vessel acquires the heat of the flame
first, and then the water in the vessel. Or, the
heat of the hot-water is acquired from the flame.
Hot water loses its heat once the flame is
removed. Coldness of the water and the heat of
the flame are natural or intrinsic to them
respectively and are called as intrinsic properties
(svarupa lakshana). The intrinsic property does
not depend on external conditions and is eternal.
The heat of the water is borrowed from the flame
and is lost by change of external conditions,
namely removal of the flame. Thus the heat of
the water is an acquired or borrowed property,
and is ephemeral.
Tattva Bodha deals with several queries

in prose form. Scholars believe from the context
26
and contents that Adi Shankara had authored it,

though the authorship is not explicit from the
text itslef. Tattvabodha is presented as a fictitious
dialogue between the teacher and student. For
the purpose of our understanding, the subject
matter can be logically divided into five sections
as follows:
parihArArtham) during our efforts and beyond,

to complete our undertaking. In the Mangala
sloka here, Adi Shankara prostrates to his kula
devata (family deity) Govinda (vasudeva - the Adi
Guru) and his own guru Govinda Bhagavadpada.
Also, by means of prostration to his Guru, the
elements of the Gurus teaching are remembered
and carried over to his own students. After
salutation to the Lord and the Guru, the author
says that the subject of Tattva Bodha - knowledge
of Self or Knowledge of Truth - will be
expounded for the seekers of liberation. This also
indicates that the knowledge of the self or
awareness that the student has at this stage is
not correct and the author is going to further
explain the correct knowledge of the Self.
1. Introduction (Upodhgata: po;t)

2. Analysis of the individual (Jiva or Atma
vicAra:jIv OR a;Tm ivc;r)
3. Analysis of creation (Srushti vicAra:Ôi ivc;r)
4. Analysis of identity between Jiva and Isvara
(Jiva Isvara vicAra: jIv ERr ivc;r) and the
5. Fruit of knowledge of Atman (jnAnaphalam
_;n flm ).
It is customary in a publication to provide

the following four-fold details at the beginning,
called anubandha catushtayam. The mangala sloka
of Tattva Bodha also indicates these four, which
are,
Following sections will explore the text in some

detail based on these five topics.
1: Introduction (Upodhgata: pod;t)
1. the subject (Vishaya: ivWy); here, the subject

matter is tattva bodha the knowledge of Truth
v;sudv
e Ne d[yogINd[ nTv; _;npd gum .
mumu=),; iht;qR;y tvb;o/;oi&/;Iyte
2. the eligible (Adhikari ai/k;rI) - the seeker after

Liberation ( mumu=u );
[ nTv;-Having saluted v;sudv

e Ne d[yogINd[ - Vasudeva,
the king of Yogis, _;npd gum - the Guru, who is
the bestower of the Knowledge of the Truth);
mumu=),; iht;qR;y - for the benefit of the seekers of
liberation; tvb;o/ tattva bodha (the knowledge
of the Truth) ai&/;Iyte is expounded.]
3. the benefit (Prayojanamp[yojnm) is mumu=),;iht fulfillment of the desire for Liberation, and,
4. the relationship ( Sambandha: sMbN/) between
the thing to be known i.e brahman, and that
which tells of It i.e tattva bodha.
The text starts with a prayer or Mangala

slokam (m{Xlok) followed by a (hypothetical)
dialogue between student and teacher in prose
format. There are two factors involved to
accomplish an undertaking. The first one is our
own effort to successfully execute the
undertaking and the second is the daivam factor.
Daivam refers to parameters that are beyond us.
In our tradition, a prayer is made to Ganesha or
any Ishta Devata to remove any obstacles (vighna
(to be continued...)
References:
1. Sankara, the Missionary, Central Chinmaya
Mission Trust, Bombay, 1978
2. Tattva Bodha of Sankaracharya. Central
Chinmaya Mission Trust, Bombay, 1995
3. Swami Paramarthanandas lectrures - Audio
Tapes, Madras 1996.
27

A Vedantic Primer : Part 1(contd) & Part 2
1. Introduction (continued)
c)
In continuation of the Introduction

section of Tattvabodha discussed in the
previous issue of Paramaartha Tattvam, we
will now enter into the text of Tattva Bodha.
The text begins with a discussion of the fourfold qualifications for a student to be eligible
to receive the knowledge of the Self.
xm;idW$ k s p i; . The group of six sub

qualifications starting with Sama,
d) mu m u = u T v ce i t . The craving desire to get

liberated.
a.1
viveka (Discrimination)
inTy;inTyvStu ivvek" k" ? What is meant

by the discrimination between the permanent
(eternal) and impermanent (ephemeral)?
s;/nctuysp;;i/k;ir,;
a.2
mo=s;/n&Ut
inTyvSTvek b[;
tTvivvekp[k;r v+y;m .
tdVyitirKt svRminTym.
v+y;m We will explain (now); ai/k;ir,; for

those endowed with; s;/n ctu ys p ; the
fourfold qualifications; tTvivvekp[k;r the mode
of discrimination, mo=s;/n&U t which is the
means of liberation.
aymev inTy;inTyvStuivvek".
Brahman alone is nitya vastu; does not
change over time and is permanent; everything
else - is anitya -, changes over time, and are
impermanent. This understanding is the
discrimination between the eternal and
ephemeral.
To realize the Truth, one should follow

a process of discriminative inquiry since the
Truth can be confused with false. This can lead
to success only when the student is qualified
and becomes eligible. The student is
considered eligible only when he acquires the
fourfold qualifications.
Tattva Bodha does not tell or explain how

to gain this qualification or ability since the topic
dealt with here is Vedanta. The entire Karma
Yoga practice teaches one how to develop viveka.
Even though viveka Sakti is natural to all humans,
it can only function when the mind is quiet;
Karma Yoga (43 slokas of Bhagavad Gita) enables
the mind to develop this calmness.
1.1 Fourfold qualifications (sAdhana

catushtaya)
s;/nctu y ikm ? what are these fourfold
qualifications?
b.1 vairAgya (dispassion)
They are : viveka, vairAgya, a group of

six virtues starting with Sama and the desire
for liberation. We will discuss them
individually as given by the Author.
ivr;g k What is dispassion?

b.2 EhSvgR&;egeWu ECz;r;ihTym . It is the absence
(rAhityam) of desire for enjoyment of the fruits
of action in this world and in the world after.
a) i n T y ; i n T y v S t u i v v e k . T h e a b i l i t y o f
discrimination between the eternal and
ephemeral.
By consistent discrimination of
happiness resulting from material pleasures or
dependent happiness, and realizing that it is
not permanent, detachment is gained. Hence,
b) Eh;mu ] ;qR f l&ogivr;g . Detachment from

the fruits of action in this life and beyond.
15
vairAgya is a natural result of viveka and so is

also an outcome of Karma Yoga .
Titiksha is acceptance of pairs of opposites

dvandvA - and dealing with them in life. Author
gives an example of heat and cold, pleasure and
pain which explain the concept of accepting pairs
of opposites. It does not indicate passive
acceptance or not to let emotions taking over
the experience of pairs of opposites, but to
understand and accept them as nature.
c.1 xm;ids;/nspi; k; What are the six

accomplishments starting with Sama ?
c.2 xm;e dm prmiStit=; ^; sm;/;n c Eit
These six virtues are - Sama, dama, uparama,
titikshA, SraddhA and samAdhAnam. Then a
definition of each of these, is given by the
Author.
c.2.9 ;; kIxI What is SraddhA ?

c.2.10 guved;tv;Ky;idWu ivXv;s ^; .
c.2.1 xm k What is Sama ?
Faith in the words of the Guru and

scriptures is SraddhA.
c.2.2 mno ing[h Control of mind.

Mind is one of the anta:karanas or
antarindiriyas (inner equipment), and is
responsible for oscillations or wavering in the
flow of thoughts. Control of mind is Sama and is
developed by Bhakti Yoga, upAsana, tapas etc.
It is the unconditional belief in Gurus

words. Guru teaches the same truth as the
scriptures say but will supplement or present it
in a fashion which is suitable to the level of the
student. An equipment (pramANa) is required
to understand any fact or its nature (vishaya:).
For example a scale (paurusheya pramANa) can
be used to measure a paurusheya (man made)
vishaya:. -for instance the length of a wire.
Extrapolation of the same leads to the fact that
an apaurusheya pramANa (non human
instrument) is needed to understand an
apureshaya vishaya:. Our scriptures are
apureshaya (non human origin) and they are used
to understand the Self. Vedas are dharma
pramAnas and talk about the nature of Self. Guru
alone by his vision and experience can make the
student understand this knowledge about the Self
and so the faith in Gurus words is represented
as one of the required qualifications.
c.2.3 dm k What is dama ?

c.2.4 c=ur;idb;eiNd[ying[h . dama or Indriya Nigraha
is the control of external sense organs
(bahirindriyas) which are responsible for
perception and action. We do not want the senses
to control us but we want us to control them.
c.2.5 prm k What is uparama ?
c.2.6 Sv/m;Rnu-#;nmev . Compliance to ones own
dharma. Uparama or Uparati is dutiful to follow
ones own dharma. There are some universal
duties (sAmAnya dharma) which are common
for every individual like compassion, ahimsA,
satyam, dayA etc. And, there are special duties
(viSesha dharma); ones own particular duties
are called sva dharma, for every individual
towards himself/herself, the parents, family,
neighbors, society etc. These duties will vary
between individuals and even between
different points in time, for the same
individual. Bhagavad Gita discusses this
elaborately.
c.2.11 sm;/;n ikm What is samAdhAnam?
c.2.7 itit=; k; What is titikshA ?
c.2.12 ic;wk;g[t; . One-pointedness of the mind.

Samadhana is the concentration or focus of mind
on one task. This is the single-pointedness or
absorption of mind in that task. Here the task is
the enquiry into the Truth or the Knowledge of
the Self. The entire Yoga Shastra deals with
methods to develop concentration.
c.2.8 xIto-,su%du%;idsih-,uTvm .. Endurance of

hot and cold, happiness and sorrow etc.
Thus, the group of six sub-qualifications

of the 3 rd qualification for one to become
16
eligible, have been discussed by the Author.

The fourth qualification of sAdhana catushtaya
is mumukshutvam and is discussed now.
time. The things which exist but undergo change

or modification over time are mithyA. E.g. the
fundamental substance - gold can be made as a
chain, bracelet, ring etc. Even though the
fundamental substance is the same, each one of
the derivatives will have a name- n;m (chain), form
- p (shape ) and an action - kmR (function). Here,
the substance, gold is satyam and all oranaments
(with n;m p kmR ) are mithyA. Otherwise, mithyA
(or an;Tm;, anAtmA) can change from one condition
to another while, the substance, gold remains the
same. Also, since mithyA has no substance, it
cannot exist independently of satyam. So also, the
Self Atman is satyam, and the rest are mithyA.
In this knowledge alone, one understands that I
am independent, and free and Moksha is to
discover That.
d. Mumukshutvam
mumu=uTv' ikm What is Mumukshutvam?

mo=o me &Uy;t Eit ECz; . The craving that I
should attain Moksha (Liberation)
The intense desire for liberation is usually
compared to the desire of a person trying to jump
into a pond whos hair has caught fair. Mumukshu
is one who has only this burning desire for
liberation. This is the basic qualification and
drives the acquisition of all other qualifications.
A t t s ; / n c t u y m . (The Author
concludes) These
qualifications.
are
the
four-fold
This is the essence of Tattva Bodha, and

also the essence of all our scriptures. The student
does not know or understand what Atman is at
this point in time. But, this answer enables the
student to proceed further with a lot enquiries
to further the topic. Thus, the author provides a
platform or forum on which a set of connected
enquiries and presents a set of negations in the
course of understanding Atman.
ttStTvivvekSy;i/k;ir,o &viNt . Having

obtained these four-fold qualifications, they
become adhikaris (the eligible) for the enquiry
into the Truth. This qualification alone matters
for one to pursue a discriminative enquiry into
the Truth ! Once a person becomes qualified,
he/she does not need bhakti yoga, ashtAnga yoga,
karma yoga etc., since they are only necessary
to make a person qualified !
PART 2
Analysis of the Individual ( J;Iv ivc;r)
2. Tattva Viveka (Enquiry into the Truth)
Having given a precise answer about the

Absolute Knowledge, the author presents further
dialogue between the student and the teacher
about the nature of Atman. Tattva Viveka gives
the knowledge of identifying the Self. Due to
misconception or ignorance, Self is identified
with the body or the mind or the intellect which
prevents from understanding the true nature.
This is the reason for all problems. In this section,
the author first identifies and explains what
Atman is not through a series of negations. All
those aspects are identified as anAtmA Finally,
the nature of Atman is pointed out. This type of
presentation enables one not to develop incorrect
notions in understanding. This section can also
be called a;Tm an;Tm ivc;r Atma-Anatma
So far, the Author has introduced the

topic, the role of the teacher and student, and
the set of qualifications required for the
enquiry into the Truth. Now he comes to the
subject matter and constructs the first question
(from the student)
tTvivvek" k" What is Tattvaviveka ?

a;Tm; sTy tdNyt svR imQyeit . The Atman
alone is Real and all others are Unreal.
The answer contains two parts 1. a;Tm; The
Self (is) sTy = Truth or Real and 2) tdNyt svR' =
Everything other than That (is) imQy; = unreal;
What are Satyam or Real and MithyA ? Satyam
that which does not undergo any change over
17
different from JaDam (j@m ) or matter bundle.

So, according the scriptures, I am chit , the
Consciousness, different from matter, the body.
vicAara: Now we will continue with the

discussion as the author presents it.
a;Tm; k What is AtmA?
For the sake of convenience , the term

body is viewed from two angles - as made up
of 1) SarIra trayam (xrIr ]y , the three bodies),
and 2) koSa pancakam (kox pk , the five
sheaths); and declared that the AtmA is different
from these, but manifests in these; The author
will give subsequently, the definition of each of
these bodies or koSas.
SqUlsU+mk;r,xrIr;dVyitirKt pkox;tIt
sn avSq;]ys;=I siCcd;nNdSvp sn
yiStit s a;Tm; .
The One that is different from the (three) bodies;
(xrIr;dVyitirKt) - the gross (SqUl - sthUla), subtle (
sU+m -sUkshma) and causal (k;r, - kAraNa); that
is beyond the five sheaths (pkox;tIt"); which is
the witness (s;=I) of the three states of awareness
(avSq;]y ) and which is of the nature of sat-citAnanda (siCcd;nNdSvp) is AtmA. This passage
have fourteen unknown words which has to be
explained by the author in subsequent
development!
Then, the AtmA is stated as the witness of

the three states of awareness - avasthA trayam
(avSq; ]y ), namely, the wakeful state (j;g[t) , dream
state (SvPn) and the deep sleep state ( suWuiPt); again,
the AtmA is different from each of these states
(the term witness implies that it is different from
what is witnessed) of experiences which are
properties of the body and not of Consciousness.
First, let us try to understand the

approach of the author. In the view of the
common individual, the term I generally refers
to the body; Body is made of mere matter (just
a matter bundle); the only difference from other
matter like wood etc. is , a living body represents
a conscious matter versus an inert body or dead
matter. Hence, Consciousness is only a property
of the body; in other words, what is a live body
now will become a dead body later. So, according
to the materialistic c;v;Rk" - cArvAka - philosophy,
matter is fundamental body is matter life is
temporary phenomenon. If a study of life is made
by human instruments, we will then end up only
with a materialistic outlook, since in such a
study, only symptoms in matter alone are studied
with the premise that body is fundamental and
Consciosness is an incidental property.
Having given what is not AtmA, the

author then defines what AtmA is, as sat-citAnanda or Existence-Consciousness-Bliss and
enumerates the affirmation given earlier AtmA
satyam tadanyat sarvam mithyA.
The basic concept utilized in the analysis
is that, the subject is different from the object. In
other words, I , the knower is different from
this , the known or I am always present and
am different from my body i.e the AtmA-anAtmA
viveka: To summarize, based on materialism,
matter is fundamental; any instrument of human
perception can give only materialistic attributes.
Based on spirituality, the spirit is fundamental
and is understood through the vedic scriptures
only, which give apourusheya jnAnam. Any of the
pratyaksha pramANa, anumAna pramANa etc. can
study only the expression of life and not life itself.
The teacher proceeds to explain what each one
of these anAtmA aspects means, its components
and attributes, which will be discussed in
subsequent articles of the series.
However, according to the scriptural

view, Consciousness is neither matter nor a
property of matter; it is only an expression of
some other entity, a different entity altogether,
and can be manifest in matter and not a property
of the matter. For example, light (electricity) is
not the property of the bulb, is different from
the bulb and can manifest in the bulb. Hence,
the Consciousness or chit (ict) or caitanyam , is
References / Source of Material

1. T a t t v a b o d h a o f S a n k a r a c h a r y a , C e n t r a l
Chinmaya Mission Trust, Bombay. 1995.
2. T a t t v a b o d h a L e c t u r e s b y S w a m i
Paramarthananda, Madras.
18

A Vedantic Primer : Part 2 (contd.)
2. Analysis of the Individual - jIva vicAra:
(continued)
b) W h a t i s t h e p r o c e s s ? p I k O t - b y
In the discussion on the Analysis of the

Individual - jIvivc;r"-, in the previous issue, it
was stated that the Atman is different from the
three bodies and the five sheaths, and is the
witness of the three states of Conciousness, the
Author enters into the explanation of each of
the anAtmA aspects, their components and
attributes. The section begins with a discussion
of the SarIra-trayam (three bodies).
elements volume of the body due to
grossification (pancIkaraNam) of these five

space, respiration due to air; body heat
due to agni; the make up due to water
(fluids) and mineral earth.
c) How is this body acquired? (if all bodies
are made up of the same material, why
there is difference among them animal
body, human body, plant body and even
variations among them?) - sTkmR jNym -
2.1 SarIra-traya (three bodies) : sthUlasUkshma-kAraNa SarIras
the body is acquired out of sat karma good

deeds in the past).
2.1.1 The Gross Body: sthUla SarIra
SqUlxrIr ikm What is sthUla SarIra ? Gross
d) What is its function? su%du"%;id&og;ytnm -
sthUlam- means that it can be known by the
it is the abode for the experience of plea-
sense organs for direct perception and is vis-
sure, pain etc.
ible to others.
e) What is its nature? - is subject to six modifications ( W@ivk;rvt ) as follows:
pIkOtpmh;&Utw kOt sTkmRjNy

su%du%;id&og;ytn xrIr aiSt j;yte
v/Rte ivpir,mte ap=Iyte ivnXytIit
W@ivk;rvdetTSqUlxrIr .
It is composed of the five elements (mahAbhUtas),
that have gone through a process of pacIkaraNam;
is born as a result of good deeds; is the abode to
experience pleasure and pain; is subject to six
modifications, is born, it grows, transforms, decays
and dies is the gross body.
xrIr aiSt - it exists as potential form in

the mothers womb
j;yte - is born
v/Rte - it grows
ivpir,mte - it transforms
ap=Iyte - it decays, declines, and
ivnXyit - it perishes.
a) What is it made of ? pmh;&Utw kOt - of the
Once we know that the nature of the body is to go
five great elements Air (vAyu), fire (agni),
through the shadvikAra , we learn to accept it and
earth (prithvi), water (Apah) and space
do not protest against it including death. The
(AkASa) which are matter, and so body
author declares that this is sthUla SarIram -
AtTSqUlxrIrm
is also matter.
11
sUkshma SarIra
pp[;,;dy - the five prANas
sU+mxrIr ikm What is sUkshma SarIra?
mn - the mind, and
sUkshmam means subtle not visible to
bui - the intellect.
2.2 The Subtle Body:
others.
These are subtle and are known as indriyas as
apIkOtpmh;&Utw kOt sTkmRjNy

su%du%;id&ogs;/n p_;neiNd[y;i, p
kmeRiNd[y;i, pp[;,;dy mnXcwk buiXcwk;
Av sPtdx;kl;i& sh yi;-#it
tTsU+mxrIrm .
supposed to their gross counterparts known

as goLakas. (For example the physical ear lobe
is the gross version and the power of hearing
is the subtle counterpart). The subtle body
varies from one jiva to another and so every
jiva is unique!
It is composed of the five elements (mahAbhUtas),

before the process of pancIkaraNam; is born out
of good deeds; is the instrument for the experience of pleasure and pain; comprises of seventeen items, namely, the five sense organs
(jnAnendriyas), five organs of action
(karmendriyas), five prANas (prANa, apAna,
vyAna, udAna and samAna), the mind and the
intellect.
sh yi;-#it tTsU+mxrIrm . - Alongwith these

seventeen, is called sUkshma SarIram.
The following table summarizes the differences
between the gross body and the subtle body:
sthUla SarIram
a) What is it made of? pmh;&Utw kOt - of the

five great elements space, air, fire, water
Gross
Subtle
Visible
Not visible
Is the locus of
Is the instrument of
Experience
Experience
a;ytnm
s;/nm
and earth, born before the process of

pancIkaraNam. They are known as
The author then proceeds to the discussion of
tanmAtras.
b) How is the subtle body acquired?
sUkshma SarIram
each component of the subtle body.
sTkmRjNym - out of sat karma good deeds
2.2.1 Organs of Perception (jnAna indriyas)
in the past.
ô] Tvk c=u rsn; `[;,m Eit

p _;neiNd[y;i, .
c) What is its function? su%du%;id&ogs;/n the instrument for experiencing pleasure,
ô]
: Ear ( hearing)
Tvk
: Skin (sense of touch)
varieties of experiences, there should be
c=u
: Eye (sight)
varieties of instruments also!
rsn;
: Tongue (taste)
`[;,m
: Nose (smell)
pain etc. (as against gross body which is

the house for experiencing) Since there are
d) How many are there? Av sPtdx;kl;i& -
The power of any faculty (hearing etc.) of any

individual is only limited, both in quality and
quantity. If one has a limited power, then one
can infer the possibility of a total power of
which he/she is a part.
seventeen are listed as follows:

l
p_;neiNd[y;i, - Five sense organs
pkmeRiNd[y;i, - Five organs of action

12
ô]Sy ivWy xBdg[h,m .

Tvco ivWy SpxRg[h,m .
c=uWo ivWy pg[h,m .
rsn;y; ivWy rsg[h,m .
`[;,Sy ivWy g/g[h,m Eit .
So, for each faculty there is a corresponding total power.
Power itself does not have an independent

function unless there is a wielder of that
power for example, seeing power is
wielded by the seeing person (jiva) and so
on. Similarly, for the total power, the scrip-
ear is grasping of sound
tures visualized a total power wielder,
known as presiding deity for that total

total of the power of all ai/-#;ndevt; s, is
Parameswara. The author gives the list of
the ai/-#;ndevt;s and the faculty that each
ô]Sy idGdevt; . Tvco v;yu .
2.2.2 Organs of Action (karmendriyas)
`[;,Sy aiXvn;w . Eit _;neiNd[ydevt; .
v;Kp;i,p;dp;yUpSq;nIit pkmeRiNd[y;i, .
ô]Sy idGdevt; . The presiding deity of ear
The five organs of action are:
(hearing ) is dik devata- Quarters (Space).
Tvco v;yu . Of skin (touch) is Air

c=uW sUyR . Of eye (sight ) is Surya
rsn;y; v, . Of tongue (taste) is the Lord
l
l
l
of Waters.
l
`[;,Sy aiXvn;w . Of nose (smell) are the two
v;k :
p;i, :
p;d :
p;yu
pSqm :
organ of speech
hands
feet
excretory organ
genitals
v;co devt; viNh . hStyoirNd[ .

p;dyoivR-,u . p;yomROTyu .
pSqSy p[j;pit . Eit kmeRiNd[ydevt; .
Aswins.
l
`[;,Sy ivWy g/g[h,m Eit . The function

of nose is the perception of smell.
c=uW sUyR . rsn;y; v, .
rsn;y; ivWy rsg[h,m . The function of

tongue is the perception of taste.
of the devatas presides over.
c=uWo ivWy pg[h,m . The function of

eyes is the perception of forms.
the power wielded by the Lord, Iswara or
Tvco ivWy SpxRg[h,m . The function of

skin is perception of touch.
power, - the ai/-#;ndevt; - and the sum-
ô]Sy ivWy xBdg[h,m . The function of
Eit _;neiNd[ydevt; . Thus are the presiding

deities of the sense organs.
It should be pointed out that by Waters, Sun
Similar to the discussion of jnanendriyas, the
etc., we dont mean the gross form of these,
presiding deity for each of the organs of ac-
but the subtle power behind. Having given the
tion are as follows:
presiding deity over each of the organs of per-
v;co devt; viNh . The presiding deity of

speech is Fire
ception, the author gives the list of the functions of each of these jnAnendriyas.
13
hStyoirNd[ . Of hands, Indra
p;dyoivR-,u . Of legs, Vishnu
p[;,
p;yomROTyu . Of excretory organ, Mrityu (Lord
ap;n
Evacuation / Excretion
of Death)
Vy;n
Circulation
d;n
Reaction, Throwing out
PrajApati
sm;n
Digestion / Assimilation
Eit kmeRiNd[ydevt; . Thus the presiding deities
Mind and Intellect are names of one and the
pSqSy p[j;pit .
Of genitals,
of the organs of action
Respiration
same instrument, called aNtkr,m (inner
v;co ivWy &;W,m .

p;<yoivRWy vStug[h,m .
p;dyoivRWy gmnm .
p;yoivRWy mlTy;g .
pSqSy ivWy a;nd Eit .
equipment) based on the function. When there
Then, the function of each of the organs of
oscillation, it is known as Intellect -bui and
is indecision and oscillation or doubting, it is

called Mind - mn and is defined later as
skLpivkLp;Tmk mn .
When the same equipment does assertion than
is defined as inXcy;iTmTk; bui . The presid-
action is enumerated:
l
ing deity of Mind is Moon and that of Intellect
v;co ivWy &;W,m . The function of the
is BrahmA.
organ of speech is to speak

l
p;<yoivRWy vStug[h,m . Of the hands, is
2.3
to grasp things.
k;r,xrIr ikm What is Causal Body?
p;dyoivRWy gmnm . Of the feet, is move-
ainv;RCy;n;iv;p xrIrySy k;r,m;]

sTSvpa_;n inivRkLpkp
ydiSt tTk;r,xrIrm .
ment
l
p;yoivRWy mlTy;g . Of the excretorry

organ, is waste removal
Causal Body (kAraNa SarIram)
The one that is unexplainable, without beginning,

and in the form of ignorance (of Truth), which is
the cause for the other two Sareeras, ignorant of
its own Nature, which is free from any division
(transformation), is the kAraNa SarIram or
Causal Body.
pSqSy ivWy a;nd Eit . Of the genitals, is pleasure of procreation.
The author concluded with the discussion of

only ten of the seventeen subtle bodies. Of the
missing seven, two of them, namely, mind and
intellect, are discussed as part of the inner
The very word kAraNa SarIram itself im-
equipment (aNtkr,;in), and five of them ,the
plies that it is a Body, but the question is, for
panca prANAs, as part of the panca koSas, later.
what is it the kAraNam (cause)?
For the sake of completion of this section, we

prANAs are responsible for the five-fold physi-
xrIrySy k;r,m;] - it is the cause for the other

two bodies the sthUla and sUkshma SarIras.
ological functions as follows:
That means that the other two bodies are the
will briefly outline all these seven. The panca
14
effect (k;yRm) and the kAraNa SarIram is the
sTSvpa_;n As intellect is in potential (or
cause. Let us briefly analyze Cause and Ef-
dormant) form in kAraNa SarIram, so also is
fect. For example, the seed is the cause for the
ignorance !! What ignorance? About the true
tree (effect). What is the difference between
nature of the Self.
them? The seed is the potential, (dormant)
ydiSt tTk;r,xrIrm . is the kAraNa SarIram
unmanifest form, while tree is the manifest
or causal body!
form. So, both the kAraNam and the kAryam

are essentially the same but different in con-
Then what is Atman? Not even kAraNa
dition. Similarly, the kAraNa SarIram is only
SarIram! Why? sthUla and sUkshma SarIras
the sthUla SarIram and sUkshma SarIram, but
are different from each other and are not
in the dormant condition. Then the question
kAraNa SarIram (are only in the dormant /
arises, what is dormant? In a seed, the various
potential form in kAraNa SarIram). If sthUla
branches, leaves, etc. are not differentiated and
and sUkshma SarIras are inert matter (as was
so are imperceptible. But we have to infer that,
discussed earlier), kAraNa SarIram also should
even though the differences are imperceptible,
be matter only the subtlest plane of matter,
they must be there, since from a mango seed
to the extent that we can never understand.
only a mango tree grows and not an orange
So all bodies are inert and are anAtmA and
tree! In short, kAraNam must contain kAryam.
different from Atman.
So, in kAryam, differences are perceptible and

is called sivkLp and in kAraNam, they are
Table 1 gives a summary of the elements dis-
not perceptible and so is called inivRkLp. So
cussed in this discussion of three bodies to
the kAraNa SarIram is the inivRkLpkp . The
enable the reader with a quick reference.
deep-sleep state is identified with the causal

body, since during this state one does not per-
Having defined all bodies and enumerated
ceive the differences created by the subtle
that
body and the gross body. It is also described
(SqUlsU+mk;r,xrIr;tVyitirKt ), the author
they
are
different
from
Atman
as ainv;RCyan;idaiv; pm . aiv; means
proceeds to show how Atman is different from
ignorance - a_;n, but in this context it implies
the five sheaths (panca koSa:) of the body and
imQy;. Atman alone is satyam. It is ainv;RCym -
the three states (avasthas), which will be dis-
indescribable, since any mithyA vastu is inde-
cussed next.
scribable. It is an;id since its beginning cannot
be
understood
(than
calling
References / Source of Material
it
beginningless). The concept of time is perceiv-
1. Tattvabodha of Sankaracharya, Central

able only through buddhi which is part of the

sUkshma SarIram and at the plane of kAraNa
SarIram, all concepts of time fails, since buddhi

itself is in dormant form.
15
Table 1.
l
l
sthUla SarIram
l
l
l
l
l
l
l
l
l
sUkshma SarIram
l
l
l
kAraNa SarIram
l
l
SarIra trayam xrIr]ym
Physical body or the Gross body (including the physical

organs of perception or Golakam );
Composed of pancamahAbhutas (five basic elements) namely
space, air, fire, water and earth after pancIkaraNam
(grossification);
gained by good deeds in the past;
is a tenement to experience pleasure and pain etc.
subject to shad-vikAra (undergoes six types of modifications
namely birth, existence, growth, aging, decay and death)
Subtle body or Astral body;
controls all physiological functions and powers of the organs
of perception, action, mind and intellect;
composed of pancamahAbhutas or five basic elements before
pancIkaraNam.
Gained by good deeds in the past;
is an instrument to experience pleasure and pain etc.;
composed of seventeen components - jnAnendriyas (five
organs of perception), karmendriyas (five organs of action),
panca prANas (five different airs), manas (mind) and buddhi
(intellect).
Organs of perception or the powers behind them are called
jnAnendriyas. They are ears(hearing), skin(touch), eyes(sight
or experience of forms), tongue(cognition of taste) and nose
(cognition of smell).
It is unique in our scripture and culture to associate a devata
(deity) for each one of the organs or the power behind.
Presiding deities are: for ear - Space; skin Air; eyes Sun;
tongue Varuna; and nose -Aswini Kumaras.
Organ of action are karmendriyas. The organs and presiding
deities are as follows - Speech (to speak) Fire; Hands (to
catch or grasp) Indra; Legs (locomotion) Vishnu; Anus
(excretion) Mrutyu; and Genital organs(procreation) Prajapati.
No discussion of the panca prANas, mind and intellect are
given at present, but the author discusses them later.
Causal body; the cause for the other two bodies;
It is not describable (anirvacanIya) ;
it indicates a state of ignorance since mind and intellect
are absent and it is neither existing in all periods of
time(past, present and future) nor non-existent.
Causal body influences the deep sleep state (which is
discussed later);
Ignorance of the true nature of the Self results in
misconception and incorrect identification with gross and
subtle bodies.
16

(continued)
ear; Tvk - skin; c=u - eye; rsn; - tongue, and

`[ ; ,m- nose _;ne i Nd[ y w by (five) insturments of
perception.
Individual -jIvivc;r-, in the previous issue, the
It should be noted that the xBd;idivWy; are
Author defined all bodies and enumerated

that they are different from the Atman
common for both the wakeful state and dream

state. In dream state also, we see, smell, hear
etc., but without the use of sense organs. In
the wakeful state, we associate / identify
ourselves with the gross body and so is
(SqU lsU + mk;r,xrIr;t VyitirKt), the Author

proceeds to show how the Atman is the witness
or illuminator of the three states of experience
(avasthA:) and is different from the five sheaths
(panca koSA:) of the body.
described as SqUlxrIr;i&m;nm . The instruments

denote ace t ntvm and the experiencer, the
2.4 The three states of experience - avasthA traya
cetntvm and the experiencer in this state
avSq;]y ikm What are the three states of

experience ?
the waker - is described as SqUlxrIr;i&m;nI. It
j;g[ T SvPnsu W u P TyvSq; . (they are) the wakeful

state, the dream state and the deep-sleep state.
body, is inert and the cw t Nym ( functioning
should be noted that the SqUlxrIrm - the gross

through the gross body in the wakeful state) is
given the name ivXv .
2.4.1 The Wakeful State

j;g[dvSq; k; What is the wakeful state?
2.4.2 The Dream State
ô];id_;neiNd[yw" xBd;idivWy;Xc _;yte Eit

yt s; j;g[dvSq; .
SvPn;vSq; keit k Eit cet If the question

What is svapnAvasthA ? is asked (the
answer is)
Wakeful state is that state of expereience

where the sense objects (sound etc.) are
perceived by the sense organs (ears etc.). (In
this state),
j;g[dvSq;y; yd dO-$ yd ût tJjint v;sny;

ind[;smye y p[p p[tIyte s; SvPn;vSq; .
The world that is produced (projected)
during sleep, based on the impressions
generated from whatever has been seen or
heard during the wakeful state, is known as
dream state.
SqUlxrIr;i&m;nI a;Tm; ivXv ETyuCyte .

The Self that associates with the gross body
is known as ViSwa.
ivWy Object of experience;
sU+mxrIr;i&m;nI a;Tm; twjs ETyuCyte .
xBd;id xBd sound; SpxR - touch; p - form; rs

taste; and gN/ smell.
The Self that associates with the subtle body

is known as taijasa.
What are the instruments for this experience?
ind[;smye during sleep; ( i.e, withdrawal from

the wakeful state or sthula Sareeram. Then
ô];id Five varieties of instruments - ô]m 21
identification with the subtle body the mind

which has lot of events etc. recorded during
the wakeful state through the five sense
organs. These impressions are generally called
vAsanas or samskAras.)
suWuPTyvSq; , there is no particular experience

and so the absence of any particular experience
is the expereince in the deep-sleep state.
ikmip n j;n;im - I do not know anything.

su%en my; ind[; anu&Uyte - I enjoy a happy (good)
sleep.
y p[p p[tIyte the world that is projected

tJjintv;sny; from impressions produced
Here the experiencer cannot associate with

either sthula or sukshma Sareeram and so
identifies with the kAraNa Sareeram.
j;g[dvSq;y; yd dO-$ yd ût - based on what

is seen or heard during wakeful state s;
SvPn;vSq; . (is called) the dream state.
The experiencer in this state is described
The mind belongs to the subtle body; in the

dream state, we associate ourselves with the
subtle body and so is described as
as k;r,xrIr;i&m;nI. Here also, the caitanyam

or the illuminator is given a separate name
called, prAjna: (prAyeNa ajna: almost
ignorant).
sU+mxrIr;i&m;nm and the experiencer in this state

the dreamer - is described as sU+mxrIr;i&m;nI.
The Self is given different names during

each of the states and is identified with one of
the three Sareeras in any one state. But the
Self is the same and illuminates (is present in)
every one of these states . Hence the Self is
described as the witness (sAkshI)
It should be noted that the sU+m xrIrm - the subtle

body, is inert and the cw t Nym ( functioning
through the subtle body in the dream state) is
given the name twjs. Between the wakeful
state and the dream state, the experience and
the instruments of experience are different, but
the experiencer is same. (We say, I dreamt,
3. Panca koSas: The Author then proceeds

to discuss the five different sheaths.
and I woke up)

2.4.3 The Deep-Sleep State
pkox; ke What are the five sheaths (or

encasements)
at suWuPTyvSq; k; Then, what is the deepsleep state?
aNnmy p[;,my mnomy iv_;nmy

a;nNdmyXceit .
ah ikmip n j;n;im su%en my;
These are, the Food Sheath, the Vital Air

Sheath, the Mental Sheath, the Intellectual
Sheath and the Bliss Sheath.
ind[;nu&Uyt Eit suWuPTyvSq; .

The deep-deep state is that state of which one
says later, I do not know anything; I
experience a nice sleep.
(This implies that the Atman is obtained in

these five Sheaths as a sword is obtained in
the Cover. Atman cannot be covered by any
cover since It is all-pervading. Hence the term
koSa implies the erroneous identification due
to ignorance. Earlier the Atman was
established as different from the three
Sareeras; here the same idea is expressed from
another angle, namely, the five Sheaths. )
k;r,xrIr;i&m;nI a;Tm; p[;_ ETyuCyte .

The Self that associates with the causal
body(in the deep-sleep state) is known as
prAjna.
In j;g[dvSq; and SvPn;vSq; the respective
experiencer knows ( ahm j;n;im ). But in the
22
such as prANa etc. (prANa, apAna, vyAna,

udAna and samAna), along with the five organs
of action such as speech etc.
3.1 The Food Sheath - annamaya koSa:

aNnmy k What is the Food Sheath ?
aNnrsenwv &UTv; aNnrsenwv vOi p[;Py
p[ ; ,;; pv;yv The five physiological
aNnppOiqVy; yilIyte tdNnmy kox
functions and the five vital airs responsible for

those functions are:
SqUlxrIr .
That is sthula Sareeram, which is born out
of food, having grown by food and merges back
to earth in the form of food This is the Food
Sheath.
The suffix m y
in a N n m y
prANa - Respiration
apAna - Evacuation
vyAna - Circulation
udAna - Rejection Reversal / Throwing up,
tears etc; becomes active at the time
of death especially.
means
modification or ivk;r . aNnmy means, that

which is obtained by the modification of
annam food.
samAna - Assimilation / Digestion
v;g;dIiNd[ypkm The five organs of action are
aNnrsenwv &UTv; - Born from the essence of

food srushti kAraNam
speech, hands, legs, anus and the genitals.

These were described earlier.
aNnrsenwv vOi p[;Py - having grown from the

essence of food stithi kAraNam
It is part of the subtle body sukshma

Sareeram.
aNnppOiqVy; yilIyte - that which goes back to

the earth in the form of food laya kAraNam
3.3 The Mental Sheath manomaya koSa:
This can be understood through our popular

example of swarNamaya AbharaNam the
ornament is born out of gold, sustained by gold
and resolves into gold (when melted).
mnomy kox k What is the Mental Sheath ?
tdNnmy kox that is the Food Sheath
The Mental Sheath is what is formed by the

Mind along with the five sense organs.
mnXc _;neiNd[ypk imilTv; yo &vit

s mnomy kox .
SqUlxrIr . is the gross body and is called the

Food Sheath because of the reasons just
discussed.
mnXc - Along with the mind

_;neiNd[ypk - five sense organs organs of
touch, sound, form, taste and smell .
I, the caitanyam, is different from this gross

body, which goes through the modifications.
imilTv; - putting together
3.2 The Vital Air Sheath -prANamaya

koSa:
yo &vit s mnomy kox . what is obtained is

the Mental Sheath.
p[;,my k What is the Vital-Air Sheath ?
The identification of the Self with Mind, being

the seat of emotions, together with the five
organs of perception gives rise to the Mental
Sheath (i.e emotional feelings such as , I am
happy, I am angry etc.)
p[;,;; pv;yv v;g;dIiNd[ypk

p[;,my kox .
prANamaya koSa or the Vital Air Sheath
comprises of the five physiological functions
23
In vedAnta, the mind has been attributed to

have three dispositions or conditions, called
three guNas. Each disposition is responsible
for a particular type of experience :
3.3 The Intellectual Sheath vijnAnamaya

koSa:
iv_;nmy k What is the Intellectual Sheath?
buiXc_;neiNd[ypk imilTv; yo &vit
1. tms - tamas inertia

2. rjs - rajas activity, sorrow
3. sv - sattva knowledge and happiness
tranquility / quietitude
s iv_;nmy kox .
The Intellectual Sheath is what is formed by
the Intellect along with the five organs of
perception.
In Deep-Sleep State (kAraNa Sareeram), the

sleeping person has Ananda- sukham; so,
sattva guNa should be present. So is with
Knowledge. But in Deep-Sleep State, the sattva
guNa is overpowered by tamas since there is
ignorance and no activity. If sattvam alone is
present, the person is supposed to be in a state
of samaadhi as supposed to sushupti. Since the
sattvam is sullied by tamas, it is described here
as milnsTvm - or impure sattvam. The degree
of impurtity varies and so also the depth or
degree of deep-sleep. So, the degree of
happiness, sukham should differ based on the
degree of milnsTvm - happy, happier, happiest,
designated by the term ip[y;idvOiTtsihtm . These
three conditions are a) ip[yvOi; b) modvOi; and
c) p[modvOi; |
bui - The Intellect

_;ne i Nd[ y pk - five sense organs organs of
touch, sound, form, taste and smell .
imilTv; - putting together
yo &vit s iv_;nmy kox . what is obtained is
the Intellectual Sheath.
The identification of the Self with the Intellect,
being the deciding faculty, together with the
five organs of perception gives rise to the
Intellectual Sheath (i.e with the nature of
assertion - I am the doer, I am the knower
etc. - compared to the Mental Sheath with
the nature of Vascillation )
3.4 The Bliss Sheath Anandamaya koSa:
a;nNdmy k What is the Bliss Sheath ?
Avmev k;r,xrIr&Ut;iv;SqmilnsTv
ip[y;idvOiTtsiht st a;nNdmy kox ..
The Bliss Sheath is the one established in
ignorance, of the form of the Causal Body, and
of a sullied form with the modifications like
priya etc.
The definition given here is understood based

on the experience of deep-sleep. In the DeepSleep State, we have two experiences:
EdxRnm;]e, su%m ip[yvOi;" - is the joy

that one gets by the sheer sight or thought
of the object that one likes
Eg[h,m;]e, su%m modvOi;" - is the joy
that one gets by the possesion of the object
that one likes
Eanu&vm;]e, su%m p[modvOi;" - is the
joy that one gets by expeirencing the object
that one likes.
AtTkoxpkm .- These are the five sheaths.
1. ah ik aip n j;n;im - I do not know

anything or ignorance is the experience.
The five sheaths can be understood to

represent the five common universal mistakes
arising out of wrong identification of the Self
with these. That is, each of the five sheaths
apparently (independently) covers the Atman
which is not perceived in Its true nature due
to wrongly associating with the attributes of
the corresponding sheaths.
2. su%enmy; ind[; anu&Uyte - I enjoyed a good

(happy) sleep. This is nothing but a;nNd
- happiness .
ie. A) Ignorance of everything including selfignornace and B) Happiness or joy.
24
AvasthAtrayam
jAgrat
Wakeful state - the State of experience when sense objects like sound are perceived
through the sense organs like ear. The objective world is available for experience
using the organs of perception. The experiences of subtle and causal bodies are
also available in this state. Atman is identified with the Sthula Sareera in this
state and is termed as 'viSwa'. (complete with the objective world)
svapna
Dream state; the state of experience projected during sleep from the vAsanAs
(impressions) created from what was perceived during wakeful state. The
impressions generated from wakeful state may be mixed to project new object(s)
or new experience(s) in dream state. The dream experience(s) (projections of mind)
may not be real from wakeful standpoint. Atman is identified with the Sukshma
Sareera in this state and is termed as 'taijasa'. (luminous with projections of
thoughts)
sushupti
Deep sleep state - the state of experience which one relates later as, ""I do not
know; I had a nice good sleep""; There is no specific experience by the person
who experiences. This is the ignorance part. Also, there is no feeling of gross and
subtle bodies and that gives rise to a state of happiness. After the state of
experience, when the person returns back to the wakeful state, organs of action
and impressions are re-gained. Atman is identified with the causal body in this
state and is termed as 'prAjna' (nearly ignorant).
KoSa pancakam
annamaya
sthula
Sareeram
Food sheath - associated with the gross body which is born of food (consumed
by parents), nourishes by food and returns back as food after death as organic
matter, to earth.
prANamaya
sukshma
Sareeram
Air sheath - associated with the subtle body components; panca prANas (five
vital air) and karmendriyas (five organs of action). Panca prANas and the
associated functions are - prANa (Respiratory), apAna (Circulatory), vyAna
(Excretory), udAna (Reversing) and samAna (Digestive).
manomaya sukshma
Sareeram
Mental sheath; associated with the subtle body components; Mind and five
organs of perception.
vijnAnamaya
- sukshma
Sareeram
Intellectual sheath; associated with the subtle body components; Buddhi

(Intellect) and five organs of perception; Mind and Buddhi belong to the
same faculty but when it oscillates, it is called Mind and when it is decisive,
it is called Buddhi. Intellect is also responsible for ahamkAra (aham kartA)
Anandamaya
-kAraNa
Sareeram
Bliss sheath; associated with causal body. The happiness experienced by a

person in deep sleep corresponds to Anandamaya sheath. There is ignorance
about the experience and there is no awareness of the gross and subtle bodies;
but the experience is filled with Vrittis ( modification of thoughts) such as
priya (darSanamAtram - getting joyful by looking at a thing one likes, moda
- getting joyful by possession of a thing one likes) and pramoda
((anubhavamAtram - getting joyful by experiencing a thing one likes).
25
The author has described the anAtmA attributes so far. Atman or the Self is not one of
the three bodies, is not one of the three states
of experience but is present in every one of
those states (avathA traya SaakshI ) and is not
any of the five sheaths discussed, but transcends all of them. (panca koSA tIta: ). By identifying the Self with one of the sheaths or with
one of the states, It becomes limited by that
nature or attribute. For example, when we try
to identify the Self with sthula Sareeram, It is
limited by the change or modification
(shadvikAra); when we identify the Self with
manomaya koSa, It is limited by the emotions
and feelings of the mind . Thus, all the eleven
different anAtmA elements are identified as
originating from a material principle (jaDa
References / Source Material

Teachings of
Jagadguru Sri Chandrasekhara Bharati
It is your duty to make all possible efforts to attain the state of moksha or at least
to approximate the state to the best of your abilities. Work hard with earnestness,
faith and vigour, so that you can escape for ever the need to be reborn. If, in spite
of your best efforts, you are unable to escape altogether from the cycle of birth
and death within this birth, you would have made yourself spiritually so strondg
that moksha is assured for you in the next birth
Make the best use of the opportunities available to you now, for there is no guarantee that you may have the same opportunities and facilities in the births to
come. Do not delay till tomorrow what can be done today.
Moksha can be attained by all. Never for a moment think yourself incompetent or
incapable of attaining moksha.
Every moment of our life is very, very precious. Time passes very quickly. Do not
waste even a single second of your life.
Religion is life itself and has to find expression in every aspect of it. The attitude
that religion is an interesting side aspect of life must go.
vastu - shadvikAra) and they go through a process of change. They are different from the
subject (which is Atman or Self) because
Atman is Satyam or remains unchanged during the three periods of time (past, present and
future); is nirvikAra, the Cetanam etc. Subsequently, author proceeds to explain the qualities or attributes of Atman, which will be discussed in the next issue.
2
26

(Note: Section Number change in the previous issue: PT 4.1 - In the last article on this
series, please change section and sub-section numbers 3, 3.1, 3.2, 3.3, 3.4 and 3.5 to
2.5, 2.5.1, 2.5.2, 2.5.3, 2.5.4 and 2.5.5 respectively. Accordingly, present article will
continue with Section 2.6)
(continued)
tq; - likewise
pkox;idk - the five sheaths (and three bodies
and three avasthAs which are known by the
Self) as
Individual -jIvivc;r-, in the previous issue, the

Author showed how the Atman is the witness
or illuminator of the three states of experience
(avasthA:) and is different from the five
sheaths (panca koSA:) of the body. The Author
proceeds to explain the qualities or attributes
of the Atman, which will be discussed now.
mdIy xrIrm - My body- annamaya

mdIy; p[;,; - My prANas prANamaya
mdIy mnXc - My mind (also) manomaya
mdIy; bui - My intellect vijnAnamaya
mdIy a_;nm - My Bliss (due to ignornace)
aanandamaya
2.6. Atman tanscends all five sheaths

(pancakoSAtIta:)
Sven Av tt _;yte - (by oneself these) are known
mdIy' xrIr' mdIy;" p[;,;" mdIy' mnXc
SvSm;i; as different from oneself
mdIy; buimRdIy' a_;nimit
a;Tm; n &vit - Therefore that does not become the Atman. Why? Because of mohA (delusion), they appear to be mine.
Svenwv _;yte tq;mdIyTven _;t'

k$kku<@lgOh;idk' SvSm;i;'tq;
pkox;idk' SvSm;i;'
Then the question arises, what is Atman?
mdIyTven _;tm;Tm; n &vit ..

[As bangles, ear-ornaments, homes etc. are
known as "mine", but are different from the
owner, so also, the five sheaths which are known
by the Self as "my body, my mind, my prANas,
my mind, my intellect and my ignorance" , are
different from the knower and so cannot be the
Atman]
yq; -
2.7 Atman
So far, the Author elaborately analyzed what
Atman is not, through a series of negations.
He concludes that the Atman is neither the
five sheaths, nor the three bodies, nor the three
states. Now on he proceeds to discuss what
Atman is.
just as
k$kku<@lgOh;idk
homes etc.
tihR - Then,
- bangles, ear-ornaments,
a;Tm; k - what is Atman?
mdIyTven _;t - are known as mine
si;d;nNdSvp . - It is of the nature of satchit-Ananda (existence-knowledge-bliss)
SvSm;i; - and different from the owner

21
sociation with the subtle body (sU+mxrIr>

an;Tm;), but during deep sleep, association with
the body is dropped and so there is no sorrow.
In sushupti, the association is with the
k;r,xrIrm and one has happiness, Ananda. So,
sat implies the changeless principle; cit implies
the awareness principle and Ananda implies
the nature of bliss.
siTkm - What is sat (Truth, Reality) ?

k;l]yeip it-#tIit st . - sat is that which
remains in all the three periods of time the
past, the present and the future. For example,
the sat aspect of a ring is gold, which existed
before the ring was made, which is in the ring
and which will remain even after the destruction of the ring. Similarly, since the world
(jagat) can also perish (like the ring), it should
be the result of a fundamental substance (like
the gold), which is the Atman which was,
which is and which will be (like the gold), regardless of the existence of the jagat.
Av si;d;nNdSvp Sv;Tm;n ivj;nIy;t .

Thus one should know oneself to be of the nature
of absolute Existence-Knowledge-Bliss.
From another angle, let us examine sat cit
AtmA:. Atman is st ict Svp . What is the
size of Atman? SthUla Sareeram is limited in
size and so is sUkshma Sareeram. kAraNa
Sareeram is behind these two and so is limited
too. Also, there are as many Sareeras as individuals. If caitanyam is different from the body,
what can be its size? If it is the property of the
Sareeram, then wherever there is body, there
should be Consciousness (Atman) and where
there is no body, there should be no Consciousness. Also, Consciousness being distinct from
the Sareeram, it does not have the limitations
of the body, mind and intellect and is all pervading. Then, what about the Consciousness
within any Sareeram? The all-pervading Consciousness is only manifest in that Sareeram.
According to the scriptures, Atma caitanyam is
limitless. Looking at it from two angles:
iciTkm - What is cit or caitanyam ?

_;nSvpm . - It is of the nature of Knowledge
(Absolute) - of Awareness, and is present
during all states of experience and during all
periods of time, the knowledge of which leads
to perfection. That which changes is unreal.
If one talks about change, there should be some
entity to witness that change (to distinguish
between the condition before change and after the change), which (with respect to that
change) is a changeless principle, called sat. If
that principle is changeless, then the question
arises as to whether that is inert or conscious.
It should be only conscious since it is aware
of the change and witnesses the change. So it
is described as _;nSvpm or ict . Whatever
changes is ast .
1) When Atman is sat, it is eternal and not

bound by time - k;l]yeip it-#it . For a similar
reason, the Atman is not bound by space also.
It is anNt - limitless, all-pervading. Also it is
pU,R - Full. Sat cit AtmA is poorNa: .
a;nNd k - What is Ananda?

su%Svp . - It is of the nature of True
Happiness (Bliss).
Sorrow or du%m is an outcome of change for
example, birth, disease, old age etc, are responsible for sorrow. But the Atman has no change
and so is free from sorrow or su%Svp .
Then, let us analyze what are sorrow

and joy. Whenever one is unhappy, we ask
what is needed or what is lacking? I.e sorrow
is because of a limitation money, health, love
etc. Or, we can say that sorrow is an indication or symptom of the disease called limita-
Also, in the wakeful state, there is association

with the gross body (SqUlxrIr > an;Tm;) and
so there is sorrow. During dream, there is as22
periods of time - past, present and future.

Atman is not one of the three bodies but is
present in every one of them as a fundamental element and does not ever change. Cit is
the principle of absolute knowledge or awareness that is present as a witness in all three
states of existence. The awareness is again
present in all periods of time and of the nature of sat. Ananda: is the principle which
comes from poorNatvam or completeness.
Atman is poorNa: or does not lack anything.
Since it does not lack anything, there is Ananda
or bliss. Also, it transcends the mind and intellect (koSAtIta: ) and there are no emotions
or expressions of joy in the Ananda and so there
is the equanimity concept also in the Ananda
principle.
tion. Similarly, joy is an indication of fulfillment or poorNatvam. In other words, unfulfillment of a desire leads to sorrow and the
fulfillment leads to joy. That means, Ananda:
is an expression of poorNatvam or anantatvam.
Therefore, Atman is sat cit ananta: poorNa:
Ananda:, a n d i s o f t h e n a t u r e o f
saccidAnandasvarUpa:
2) All-pervading principle: Atman is also known
by another name called brahman, both indicating Consciousness. Why then two names?
When we refer to an individual body, we call
it by the word Atman, and when we refer to
the total body (of all individual bodies), we
call it by the term brahman (brahmaNatvAt)
which means that which is the biggest, the
maximum etc.
Thus, after the negation of all anAtmA

elements, the author asserts what the nature
of the Atman is and concludes the section of
JivavicaAra: or analysis of the individual.
In summary, Atman is Sat-Cit-Anandasvarupa: sat is the existence principle; cit is the

awareness or knowledge principle and Ananda:
is the bliss poorNa (complete) principle. Sat is
what remains unchanged during all the three
Part III: Analysis of Creation

sOiivc;r srushti vicAra:
is in neuter gender. Brahman is the cetanam
principle or sat and It does not undergo any
change during the three periods of time. It is
limitless and complete and transcends the concept of time and space and It is un-manifested.
mAyA is of material origin in the causal
(kAraNa) plane and is the material cause for
the entire creation. For any creation, there is
an efficient cause (nimitta kAraNam - knowledge part) and a material cause (upAdAna
kAraNam - material part). For example to create a pot, there should be a pot maker, who
has the knowledge of a pot and how to make
it (nimitta kAraNam), and the clay which is of
material origin and undergoes changes -
So far the discussion was focused on the analysis from the stand point of the individual, (the
koSAs, avasthAs, Sareeras etc). - Vyi - microcosm. The true nature of the Atman has been
explained. Then the question arises, What is
the nature of all the objects seen in this world
and what is the relation between oneself and
the Universe? The author subsequently discusses the analysis of creation, next, to answer
these questions. So, this section is called srusti
vicAra: or srusti prakaraNam. A new concept
is introduced for the analysis namely brahmanmAyA couple. The word brahman is derived
from the root brh which means to grow. The
noun, brahman, is derived from this root and
23
topics such as, the Universe, the relationship

between the individual and the Universe, etc.
(upAdAna kAraNam). The pot is the outcome

of the knowledge of the pot maker and has
the characteristic(s) (guNas) of the material
used, namely clay. Similarly, mAyA is the
material reason for the entire creation which
is composed of the three guNas (triguNAtmikA
or satva-rajas-tamo-guNatmikA ) namely satva,
rajas and tamas. A characteristic or attribute
(guNa) gives rise to an action (kArya). satva
represents knowledge or tranquility; rajas represents agility or action, and tamas represents
ignorance or inertness.
3.1 Jagat ( The Universe) and creation

aq ctuivRxittvoTpi;p[k;r v+y;m .
a q - Now, v + y ; m - we shall explain,
ctuivRxittvoTpi;p[k;rm the method of evolution
of the twenty four tattvas.
In vedanta, twenty four categories are mentioned, called tattvas, which when put together
are responsible for creation.
What are the twenty four tattvas ?
l
Five elements (5)
l
Seventeen subtle bodies comprising of
the five sense organs, five organs of
action, five breaths, mind and inellect
(17)
l
citta (1)
l
ahamkAra (1)
In the frame of analysis, Isvara is supposed to be a combination of brahman (which

is the absolute knowledge and devoid of the
three guNas or nirguNa ) and mAyA (which is
of material origin in causal form and of the
three guNas in nature - saguNA). Both brahman
and mAyA are anAdi (beginning less). Brahman
is satyam and does not undergo any change.
mAyA is mithyA and undergoes the process of
modifications (shadvikAra). Every object in the
Universe or creation has a nAma (name), rUpa
(form) and karma (function or action). All objects in creation go through the process of
modification and are changing. The infinite or
limitless Brahman should be different from the
changing or limited Universe. Universe or creation is supposed to be the manifested form of
mAyA or the three guNas. Brahman by Its own
desire has created the universe (so kAmayata,
bahusyAm prajAyeyeti Taittiriya Upanishad)
and is independent. mAyA is dependent upon
Brahman for its existence to create and manifest (brahmASrayA). Thus, Isvara has the power
of creation through mAyA and is the manifestation of Brahman in all beings (animate and
inanimate).
The author begins the discussion by saying,

b[Mh;^y; sTvrjStmogu,;iTmk; m;y; aiSt.
b[Mh;^y; - Depending on brahman for its existence, m ; y ; a i S t- is mAyA, (which is)
sTvrjStmogu,;iTmk; - of the nature of the three
qualities, satva, rajas and tamas.
Here the term AtmA is used in the context of
the individual and the term brahman is used
in the context of the total. Brahman is
caitanyam, is all-pervading and so is a part of
the creation and not created.
The author introduces another important
factor by saying, mAyA asti. mAyA is the seed
or potential form of the entire creation, including the individual, sthUla prapancam, sUkshma
prapancam and kAraNa prapancam. We have
seen earlier that kAraNa Sareeram and hence
kAraNa prapancam are without beginning
(anaadi).
In the following section, the author

continues the discussion from the point of view
of the total - macrocosm - smi and deals with
That means all the three Sareeras should be
24
present in mAyA. In other words, both brahman

and mAyA existed before creation itself. Similarly, during the time of dissolution pralaya
also, brahman and mAyA exist.
For a better understanding, let us compare

brahman and mAyA:
1.
2.
3.
4.
5.
The author introduces another piece of information also in this section, namely the three
guNas.
sTvrjStmogu,;iTmk; m;y; . That means, mAyA
has three gunAs, namely, satva, rajas and tamas
a n d s o i t i s saguNA, w h i l e brahman i s
nirguNam. The entire creation came about from
this couple alone.
mAyA
anaadi
cetanam
nirvikAram
satyam
nirguNam
anaadi
acetanA
savikArA
mithyA
saguNA
3.1.1 Evolution of the five elements

tt a;k;x s&Ut . From that (mAyA) the space
(AkASa:) is born.
a;k;x;d v;yu . From AkASa, vAyu (air)
Because mAyA is the cause of creation and is

endowed with the three guNas, we find the
creation also with these three guNas. For example, buddhi: (intellect), which is a part of
the vijnAnamayakoSa: is born out of mAyA and
so also an inert object like a chair buddhi
and chair, both being inert. The difference is
that buddhi is able to manifest Consciousness,
while the chair is not. To understand this, we
say, that the sattva part of mAyA is responsible for buddhi: while, the tamas part of mAyA
is responsible for the creation of a chair, water etc. In the same way, the active part of
creation, like the organs of action (which have
no intelligence of their own, but can act), is
the outcome of the rajas aspect of mAyA. In
summary,
l
Brahman
v;yoStej . From vAyu, the Fire.

tejs a;p . From Fire, Water.
ad>y pOiqvI . From Water, the Earth.
Of the twenty four tattvas mentioned earlier, the creation of the five elements is divided
in to subtle (sUkshma) and gross (sthUla)
elements. First, the five subtle elements are
born out of the brahman-mAyA couple, which
will be grossified later by a process called
panceekaraNam. . The subtle forms are not visible, while the gross forms are visible.
l
Intelligence (knowledge, jnAna) part of creation from satva aspect of mAyA
Active part of creation kriya - from rajas

aspect of mAyA.
Inert part of creation jaDa - from tamas
aspect of mAyA.
Because of the three aspects of creation, mAyA

is
described
as
triguNAtmikA
or
sattvatrajastamoguNAtmikA. Since mAyA is
dependent on brahman, it is also described as
brahmASrayA.
25
tt b[ ;sihtm;y;y; From that

brahman-mAyA couple, AkASa: is born.
According to the scriptures, Space has
only one attribute, namely, sound (xBd).
(xBdgu,k a;k;xm )
From the subtle AkASa:, subtle vAyu: is
born, which has two attributes, namely,
sound (xBd). and touch (SpxR)
From the subtle Air, subtle Fire is born,
which has three attributes, namely, sound
(xBd), touch (SpxR) and form (p
From subtle Fire, subtle Water is born,
which has four attributes, namely, sound
(xBd), touch (SpxR), form (p and taste
(rs:).
From subtle Water, subtle Earth is born,
which has five attributes, namely, sound
(xBd), touch (SpxR), form (p), taste (rs)
and smell (gN/)
aGne s;iTvk;x;t c=uiriNd[y s&Utm .
Element Attribute(s)
Space
Air
Fire
Water
Earth
sound
sound,
sound,
sound,
sound,
From the saatvic aspect of Fire, the organ of

sight the eye- evolved.
touch
touch, form
touch, form, taste
touch, form, taste, smell
jlSy s;iTvk;x;t rsneiNd[y s&Utm .

From the saatvic aspect of Water, the organ of
taste the tongue evolved.
Even though all the five are subtle elements,

there is still a gradation among them space
being the most subtle with only one attribute,
and earth being the least subtle with five attributes of perception. In the scheme of creation, these five tanmAtras evolve in the order
of their grossness.
pOiqVy; s;iTvk;x;t `[;,eiNd[y s&Utm .

From the saatvic aspect of Earth, the organ of
smell the nose evolved.
The five sense organs evolved from the sattva
aspect of the five elements. Every element
has an essential property (guNa for example,
Water-taste) and the corresponding sense organ evolved from it (namely, tongue in this
example). Similarly the property of Fire is form
and the organ of perception of form is the eye,
which evolved from it, and so on.
Since all these five elements are born out

of mAyA which has three guNas, they should
also have three guNas because the properties
of the cause (kAraNam) should pervade the
effect (kAryam) also. So, within subtle space
itself, we have saatvik AkASa, rAjasik AkASa
and tAmasik AkASa, etc.
3.1.2.2 antahkaraNa (inner equipment)
3.1.2 Evolution of the sattva aspect
AteW; ptTv;n; smi-$s;iTvk;x;t
Since all these five elements are born out

of mAyA which has three guNas, they should
also have the three guNas because the properties of the cause (kAraNam) should pervade
the effect (kAryam) also. So, within the subtle
Space itself, we have saatvik AkASa, rAjasik
AkASa and tAmasik AkAa:, etc.
mnobud?yhk;r ic;;Ntkr,;in s&Ut;in ..

From the total saatvic aspect of these five elements, the antahkaraNa (innner equipment) comprising of manas, buddhi, ahamkAra and citta,
evolved.
Here, two more parts are added to the list of
subtle bodies (sUkshma Sareeram) mentioned
earlier, which are ahamkAra and citta, thus
making a total of 19. That means 19 parts are
to be created from the subtle elements out of
which five organs of perception and four inner equipment are created out of the saatvic
aspect, since the sense organs and the inner
instruments are related to knowledge. To summarize, the sattva aspect is responsible for the
c r e a t i o n o f t h e jnAnendriyas a n d t h e
antahkaraNas.
3.1.2.1 Sense Organs

AteW; ptv;n; m?ye
a;k;xSy s;iTvk;x;t ô]eiNd[y s&Utm .
From among these five elements, from the saatvic
aspect of AkASa:, the organ of hearing, the ear,
evolved.
v;yo s;iTvk;x;t TvigiNd[y s&Utm .
From the saatvic aspect of vAyu, the organ of
touch the skin evolved.
26
From saatvic
aspect of
Evolves
AkASa:
Ear
VAyu:
Skin
Agni:
Eye
Apah:
Tongue
Prithivi
Smell
Total of all five
anta:karaNa
This is the function of the antahkaraNa responsible for the remembrance of past knowledge
and experience (a storehouse of information)
to provide guidance to the intellect in decision
making.
Among these four inner instruments, manas,
buddhi and citta replace each other depending on the situation, while, the ego ahamkAra
is present always!
Definition of antahkaraNa:
skLpivkLp;Tmk mn .
Presiding Deities for the inner

equipments:
Mind is of the nature of oscillations/doubt
mnso devt; cNd[m; .
Reflects the indecisive nature of a person when

ones mind vacillates between opposite
thoughts. Here samkalpa refers to positive
thoughts and vikalpa refers to the opposite
thoughts.
The presiding deity of the mind is the Moon.

bue b[;; .
inXcy;iTmk; bui .
For the ego, it is rudra.
Intellect is of the nature of decision.
ic;Sy v;sudev .
The inner equipment intellect is the same

as the mind, except that when the equipment
functions in a decisive manner, it is called
buddhi: It is the deciding or cognitive faculty
which involves in analysis and enquiry about
any problem to arrive at a solution.
For citta,( the presiding deity is) vAsudeva.
ahkt;R ahk;r .
We will continue with the discussion of the

evolution of the raajasic and taamasic aspects
in the next article.
For the intellect, it is brahmA.

ahk;rSy d[ .
Thus, the saatvic nature of all the five

tanmAtras is responsible for the make-up of
manomaya and vijnAnamaya koSAs, which include the mind, intellect and the five sense
organs of perception.
I am the doer this idea is the ego.

This refers to the the function of antahkaraNa
which is responsible for the I notion in the
individual. Also, refers to pride and has the
sense of ownership or doer- ship.
References / Source Material

icNtnktOR ic;m .
The thinking faculty (or the faculty of remembrance) is citta.
27

Under the discussion of Creation (Section 3.1), we briefly outlined the evolution of the sattva
aspect in the previous article. We will now continue with the discussion of the evolution of the
rajas and tamas aspects.
3.1.3 Evolution of the rajas Aspect
S2LT9\wUMVu[WJXGHL1G>\uVu 8WP
The second aspect of mAyA (which is
From the rAjasic aspect of Earth, the anus
triguNAtmikA) is rajas and it also appears in
evolved.
the five elements and consequently in the
3.1.3.2 Five Vital Airs
jagat. From the rajo- guNa (action or agility)

aspect of the five basic elements, evolved the
$WH:uVPLUMVu[WSS>wVu 8Ww
karmendriyas (organs of action) as follows -
From the total rAjasic aspect of these five
speech (Space), hands (Air), legs or locomotion
elements, the five vital airs evolved (comprising
(Fire), genitals (Water) and Anus (Earth). Then,
of prANa, apAna, vyAna, udAna and samaAna)
from the total (samashTi) rAjasic aspect of the

five basic elements, the panca prANas (five
Thus, from the rAjasic aspect of the five subtle
vital airs) are born.
elements, the prANamaya koSa: ( comprising

the panca prANas and the karmendriyas)
3.1.3.1 Organs of Action
evolved as given below.
$WH:uSWYQuP"\H
DN[6\UMVu[W
YLJL1G>\uVu 8WP
From the rajas
is formed
aspect of
From among these five elements, from the rAjasic

aspect of AkASa:, the organ of speech evolved.
Y\RwUMVu[WS>HL1G>\
Vu 8WP
From the rAjasic aspect of vAyu:, the hand
evolved.
AkASa:
Speech
vAyu:
Hands
agni:
Legs
Apah:
Genitals
prithvI
Anus
Total of Five
Five Airs.
Thus, from the sAttvic and rAjasic aspects of
YfHwUMVu[WSGHL1G>\uVu 8WP
the five elements, evolved the sUkshma SarIra
From the rAjasic aspect of agni:, the leg evolved.
and the sUkshma prapanca. This concludes the

discussion of the creation of the subtle aspects
MO6\UMVu[WS6THL1G>\uVu 8WP
of the body and the universe.
From the rAjasic aspect of Water, the genitals

evolved.
19
The process can be summarized as follows:
3.1.4 Evolution of the tAmasic aspect

The evolution of tamas aspect (inertness
or ignorance) is explained by the a process
Sky
1
1
1
1
1
S A F W E
2
8
8
8
8
Air
1
1
1
1
1
A S F W E
2
8
8
8
8
Fire
1
1
1
1
1
F S A W E
2
8
8
8
8
Water =
1
1
1
1
1
W S F A E
2
8
8
8
8
Earth =
1
1
1
1
1
E S F W A
2
8
8
8
8
known as pancIkaraNam which can be briefly

described as follows: This is the way the five
basic subtler elements become grosser
elements and make up the gross body (sthUla
SarIra) as well as the gross world.
$WH:uSW7YQuWPVu[W
S,N2WSW7YLQ YL1W
From the tamas aspect of these five subtle
elements, the grossified five elements
formed
S,NUuNTP(LWFHW
If
it
is
asked,
how
This means that every gross element is a

mixture of all five where as, every subtle
panCikaraNam
element contains only that element. The subtle
(grossification) takes place, (it is as follows).
element is called tanmAtrA. Even though each

of the gross elements is a mixture of five, they
$WH:uSPK 8WQuWPVu[6YxSP
$NPHNu 8Wu LLY -\
are named after the element that is

predominent. For example, the gross Air
a) the tamas aspect of each of the five basic
cosists of the grossification of the tamas aspects
elements divides into two equal parts.
of Air, 1/8 th each of Space, Fire, Water and
$NPHNP5uS2TNW8,u9\Y6T3\
Earth.
b) One half of each remains in-tact.
$WH!\wS,N2WSPK 8WH!\w
6T8O[U,Uu YLW
DSUPSUP5u FWX5LY -\
From these five grossified elements, the gross body

is formed.
c) The other half of each gets divided into four

equal parts. (which is 1/8).
Thus the five grossified elements and their

combinations are responsible for the formation
of the gross body and the gross objective world.
6Y5P1\H:X DH5:X
6Y JFWX\Vu\RMQPN\5P
d) To the intact-half of each element, a 1/8 th
portion from each of the other four elements
$YuLS#E>g#\RUZ.\uVu 8WP
gets joined.
Thus, there is the identity between the microcosm

(piNDANDa) and the macrocosm (brahmANDa).
WGS,NUu YLW
The sUkshma SaIira (individual level) and

sUkshma prapanca (samashTi level or total) have
e) Then pancIkaraNam is complete.
20
experience the presence of brahman everywhere

and will be also able to see the identity between
the individual and the universe, or the
microcosm and the macrocosm.
the same basic elements in nature. Also, the

sthula SarIra (individual or vyashTi) and the
sthUla prapanca (total) have the same raw
material, namely the five elements. The five
gross elements are the effect (kAryam) from
brahman-mAyA couple. And, the author
concludes the section by saying that in creation
the individual, piNDa (the microcosm) and the
total, brahmANDa the macrocosm, are identical
in terms of their material nature. Neither of these
is part of brahman, which is the fundamental
substance from which the entire universe is
made. Therefore, everything, sentient and
insentient, is made by brahman. Through the
attainment of Knowledge, one will be able to
This concludes the discussion on creation

(srushTi-prakaraNam). We will continue with
the discussion of Iswara in the next article.
Om, SAnti: SAnti: SAnti: |
2. Tattvabodha Lectures by Swami
Paramarthananda, Chennai.
21

SVBF Lectures given by Dr. S. YEGNASUBRAMANIAN )
The discussion on creation (srusTi-prakaraNam) was concluded in the last article of this series
(Paramaartha Tattvam Issues 4.3 & 4.4). We will continue with the discussion of Isvara in this
article.
Sareeram is part of mAya only! So, that part of
mAyA from which the sthUla, sUkshma Sareeras
are formed, is known as causal body, which is
given a technical name here, as avidyA, which is
anaadi, as also mAyA. Jiva is an individual who
identifies himself/herself with the gross body.
This type of identification is also natural for the
individual (as mAyA is anaadi). MayA is of three
attributes trigunAtmikA , in nature - sattva, rajas
and tamas. This sattva guNa can be pure, meaning
unsullied by rajas and tamas, or can be impure malina sattvam which has some control by the
rajas and tamas aspects. It is said that the sattva
guNa used in creation is only malinasattvam,
because, sattva stands for knowledge and all
individuals have only limited, imperfect
knowledge! In other words, maIina-sattvapradhAna-mAyA is responsible for the creation
of the jiva. In the same way, the other aspect of
mAyA is Suddha-sattva-paradhAna. Here also rajas
and tamas aspects exist, but without any effect.
But both the mAyAs are inert only in nature.
But, we as living entities have consciousness and
where does that come from? Here only, the
author brings the concept of Brahma, which is
the all-pervading Consciousness, which gets
manifested or reflected in the jiva which is
given in the sloka as b[;p[itibb reflected in aiv;.
For the sake of our discussion we will use aiv;
as impure mAyA and m;y; as pure mAyA.
Consciousness reflected in avidyA, is called jiva.
So the jiva has the problem of ignorance that
is, the jiva does not know that he/she is caitanyam
and identifies with the Sareeras, because, the
sattva guNa is malinasattvam. However, isvara
4. Analysis of identity between Isvara and

Jiva (Jiva-Isvara Aiykyam)
This section is the central theme and conveys
the knowledge of the Self. The author brings
the definitions of Isvara and Jiva and lists the
differences between them first.
SqUlxrIr;i&m;in jIvn;mk
b[;p[itibb &vit .
The reflection of caitanyam which identifies itself with the gross body is called Jiva.
s Av jIv p[kOTy; SvSm;t ERXvr

i&;Tven j;n;it .
This Jiva, by its nature of avidyA (ignorance),
assumes that the Isvara is different from him/herself.
aivop;i/ sn a;Tm;
jIv ETyuCyte .
The Consciousness (AtmA), conditioned by the
upAdhi (medium) of avidyA is Jiva.
m;yop;i/ sn ERXvr ETyuCyte .

The Consciousness (AtmA) conditioned by mAyA
is called Isvara.
It has been explained already on Srushti
Prakaranam that Isvara is a combination of
Brahma or pure Consciousness and mAyA. MAyA
is responsible for the creation of the total
universe of all bodies and beings the sthUla
and sUkshma Sareeras. But, we have seen that
the cause for these two Sareeras is kAraNa
Sareeram, the causal body. Then the question
arises, as to which is the actual cause, the causal
body or maayaa? But we also know that kAraNa
26
has no such problem, because it is SuddhasattvapradhAna. So, Isvara is sarvajna:, sarvaSaktimAn

etc., while the jiva is alpajna:, alpaSaktimAn etc.
However, the difference between jiva and Isvara
is not original, because both are Consciousness,
but it is only the reflecting medium for
example, the same object appears clear in a pure
mirror, but appears dirty in a dirty mirror. The
reflecting medium or Upadhi, essentially, is the
cause for the difference. Author defines Isvara
as the pure Caitanyam (Sarvagata Caitanyam or
Bimba Chaitanyam), which is of Sat-Cit-Ananda
svarupa and a reflecting medium. The reflecting
medium or Upadhi here is the mAyA or the factor
associated with Isvara the Suddha-sattvapradhAna-mAyA. The jiva is composed of the
pratibimba caitanyam or the manifested form of
bimba caitanyam and a reflecting medium, which
is avidyA. To put it in a concise form,
impurities or ignorance of the medium can not

reveal the true nature of Brahman or sarvagata
caitanyam. With the above discussion in mind,
if we look at the slokas given above,
Isvara: Reflected Consciousness +

mAyA medium
Jiva: Reflected Consciousness +
avidyA medium
But really speaking, what is jiva:?
SqUlxrIr;i&m;in jIvn;mk
b[;p[itibb &vit .
That is, jiva: - who identifies with the
sthUlaSareeram etc. is the pratibimbam or
reflection.
If it is the reflection, what is the medium of
reflection? It is avidyA and so we have to add,
aiv;y; to b[;p[itibb &vit .
s Av jIv p[kOTy; SvSm;t ERXvr

i&;Tven j;n;it .
That very entity is jiva, which by nature, understands Isvara as different from itself.
aivop;i/ sn a;Tm;
jIv ETyuCyte .
It is a;Tm; Av - Atman only, but reflected in
the mirror of avidyA - aivop;i/ .
Put, differently,
Isvara mAyA Brahman
Similarly,
JivA avidyA Brahman
m;yop;i/ sn ERXvr ETyuCyte .
So, without the medium upaadhi the jiva

and isvara are identical and so is referred here
as, jiva-isvara-aikyam.
We have to add m;yop;i/ sn a;Tm; ERXvr ETyuCyte

Because of the reflecting medium of mAyA,
Atman, the pure caitayam is called Isvara.
We should bear in mind that the medium in

the case of Isavara is samashTi (total) and is
vyashTi for the individual or Jiva. The samashTi
upaadhi is unsullied in nature and so Isvara
has control over mAyA. The vyashTi upaadhi
has raajasic and taamasic aspects on the sattvam
( malina sattvam) and so Jiva has no control
over mAyA. With the introduction of a
reflecting medium, it is clear that the
pratibimba caitanyam may not have all the
qualities of the bimba caitanyam since the
So, the author reiterates that,
Av p;i/&ed;t jIveXvr&eddOi
y;vtpyRNt it-#it
t;vTpyRNt jNmmr,;idpss;ro
n invtRte .
So long as the notion that the jiva and isvara are
different- which is due to the difference in the medium remains, until then, there is no relief from
samsaara which is of the form of repeated birth
and deaths etc.
27
y;vtpyRNt As long as,
But, the jiva is endowed with ahamkAra (ego)

and his knowledge is limited. While, Isvara is
without ahamkAra and is sarvajna: (omniscient);
(then) how can there be the identity, as stated in
the mahAvAkya tat-tvam-asi (that thou art),
between these two, who are endowed with
contradictory characteristics?
jIveXvr&eddOi the vision of difference between

jiva and isvara.
Caused by what?
Av p;i/&e d ;t itit remains, merely due to
difference in reflecting medium.
Ego or ahamkAra is a desired quality to

transact the day to day affairs in the vyAvahArika
plane. Mind and intellect are essential to
establish contact with the outside world and
successfully conduct a vyAvahArika life. But,
depending on how one identifies oneself, either
with the bimba caitanyam or with ahamkAra,
makes a difference. In wakeful and dream states,
one can realize the existence of ahamkAra. But,
in deep sleep state, ahamkAra is resolved and
just I am remains. There is no contact
established in deep sleep state to the outside
world, and the bimba caitanyam exists as a
witness. As long as the Jiva thinks that he/she is
different from Isvara, there is no escape from
samsAra.
t;vTpyRNt so long,
ss;r n invtRte . Problems of samsAra will never
go away.
What is the nature of samsAra:?
jNmmr,;idp births, deaths and all associated
ills.
tSm;Tk;r,;; jIveXvryoe
&eRdbui SvIk;y;R .
For that reason, the notion that jiva is different
from isvara should not be accepted.
tSm;Tk;r,;t for that reason
jIveXvryoe&eRdbui the notion of difference between jiva and isvara
n SvIk;yR; one should not accept.
Having given the differences between Jiva and

Isavara, the author makes a statement of the
mahAvAkya tat-tvam-asi. The term tat always
refers to Isvara; tvam refers to Jiva; And, asi
indicates the aikyam or identity between them.
The author also indicates how it should be
interpreted; otherwise it might look
contradicting. Looking at the above sloka,
5. That Thou Art : tat-tvam-asi

For convenience, author calls the pratibimba
caitanyam and upadhi (the medium) together
as ahamkaara, the ego. ahamkaara varies between individuals and also between jiva and
Isvara. For Jiva (vyashTi plane) one thinks I
am doing , I am the body, I am strong, I
am great, I am small, I am limited etc.
Isvara (samashTi plane) thinks I am sarvakartA, I am sarva-vyApi, sarva-Saktimaan
etc. which represents the samashti ahamkaara
or the ego of all creations put together.
nnu
But
iv/mR a;k[;NtTv;t &yo Because, both (jiva

and isvara) are endowed with contradicting
attributes; That is,
s;hk;rSy jIvSy for the jiva who has ahamkAra

(and)
nnu s;hk;rSy ikicJ_Sy jIvSy

inrhk;rSy svR_Sy ERXvrSy
tvmsIit mh;v;Ky;t
kqm&edbui Sy;du&yo
iv/m;Rk[;NtTv;t .
ikicJ_Sy has limited knowledge,

While, ERXvrSy for isvara, inrhk;rSy svR_Sy
who has no ahamkAra and is Omnicient; and
so,
28
kq a&edbui Sy;t How there can be a notion
sections are just to make this statement and to

support it. Looking at the above sloka,
of identity?
Eit ce;
If such a question were to arise, the author

proceeds to explain in the following manner.
If so, (if the question were to arise),

no (it is not so)
Eit ce; .
SqUlsU+mxrIr;i&m;nI Tvpdv;Cy;qR .
p;i/ivinmuRKt sm;i/dx;sp; xu
cwtNy Tvpdl+y;qR .
Tvpdv;Cy;qR the literal meaning of the word

tvam is
SqUlsU+mxrIr;i&m;nI the one who identifies with

the gross, subtle bodies
If so, ( if the question were to arise), it is not so.

The literal meaning of the word Thou is that
who identifies himself with the gross and subtle
bodies (the jiva). The special or implied meaning
of the word thou is pure Consciousness which is
free from all such contionings and endowed with
the state of samAdhi.
Tvpdl+y;qR the implied or special meaning of

the word tvam is
p;i/ivinmuRKt sm;i/dx;sp; xu cwtNy

pure Consciousness, Knowledge, free from
all conditionings and endowed with the state
of samAdhi.
Av svR_Tv;idivix-$ ERXvr
tTpdv;Cy;qR .
There can be a plain meaning (sAmAnya or

vacyArtha) and a special meaning (lakshArtha)
to a sentence. If one identifies aham with the
ahamkAra component (vAcyArtha), then the
limitations become his. If one identifes aham
or I with the bimba caitanyam (lakshyArtha),
then he realizes the true nature of Brahman or
Atman which is of sat-cit-Ananda svarUpa:. If the
samashTi upAdhi and the manifested pratibimba
caitanyam are removed from Isvara and the
vyashTi upAdhi and manifested pratibimba
caitanyam are removed from jiva, then the jiva
and Isvara become one and identical. The
identity is nothing but Brahma or the bimba
caitanyam or Suddha caitanyam. So, there is a
difference between jiva and Isvara only in the
ahamkAra plane. There is no difference in the
Consciousness or knowledge plane. This section
can also be called as mahAvAkya vicAra:, since
tat tvam asi (You are That) is stated and its
implied or special meaning is indicated which is
the main objective of tattva viveka. The analyses,
negations and assertions made in previous
Similarly, the literal meaning of the word tat is

the Isvara with Omnicience etc, and
p;i/xUNy xucwtNy tTpdl+y;qR

The implied meaning of the word tat is the Pure
Consciousness free from all conditionings.
Av c jIveXvryo cwtNype,;&ede
b;/k;&;v .
Hence, there is no contradiction regarding the
identity between jiva and isvara from the point of
view of Consciousness.
We will continue with discussion of the benefit of this knowledge from the next article.
Om, SAnti: SAnti: SAnti: |
Source material:
29
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Tattvabodha Sringeri Swamigal

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Tattva Bodha of Adi Sankaracharya

A Vedantic Primer : Part 1

(Lecture Notes compiled by Venkat Ganesan from the series of

sahasranamam etc. (a list of Sankaras works are

In additional to several devotional

works in this subject- tattva bodha is brief and

Given the above analysis, the term

The term vedanta literally means that

When we analyse the nature of beings,

Tattva Bodha deals with several queries

and contents that Adi Shankara had authored it,

parihArArtham) during our efforts and beyond,

1. Introduction (Upodhgata: po;t)

It is customary in a publication to provide

Following sections will explore the text in some

1. the subject (Vishaya: ivWy); here, the subject

2. the eligible (Adhikari ai/k;rI) - the seeker after

[ nTv;-Having saluted v;sudv

The text starts with a prayer or Mangala

Tattva Bodha of Adi Sankaracharya

In continuation of the Introduction

xm;idW$ k s p i; . The group of six sub

d) mu m u = u T v ce i t . The craving desire to get

inTy;inTyvStu ivvek" k" ? What is meant

v+y;m We will explain (now); ai/k;ir,; for

To realize the Truth, one should follow

Tattva Bodha does not tell or explain how

1.1 Fourfold qualifications (sAdhana

b.1 vairAgya (dispassion)

They are : viveka, vairAgya, a group of

ivr;g k What is dispassion?

b) Eh;mu ] ;qR f l&ogivr;g . Detachment from

vairAgya is a natural result of viveka and so is

Titiksha is acceptance of pairs of opposites

c.1 xm;ids;/nspi; k; What are the six

c.2.9 ;; kIxI What is SraddhA ?

c.2.1 xm k What is Sama ?

Faith in the words of the Guru and

c.2.2 mno ing[h Control of mind.

It is the unconditional belief in Gurus

c.2.3 dm k What is dama ?

c.2.11 sm;/;n ikm What is samAdhAnam?

c.2.7 itit=; k; What is titikshA ?

c.2.12 ic;wk;g[t; . One-pointedness of the mind.

c.2.8 xIto-,su%du%;idsih-,uTvm .. Endurance of

Thus, the group of six sub-qualifications

eligible, have been discussed by the Author.

time. The things which exist but undergo change

mumu=uTv' ikm What is Mumukshutvam?

This is the essence of Tattva Bodha, and

ttStTvivvekSy;i/k;ir,o &viNt . Having

2. Tattva Viveka (Enquiry into the Truth)

Having given a precise answer about the

So far, the Author has introduced the

tTvivvek" k" What is Tattvaviveka ?

different from JaDam (j@m ) or matter bundle.

vicAara: Now we will continue with the

For the sake of convenience , the term

Then, the AtmA is stated as the witness of

First, let us try to understand the

Having given what is not AtmA, the

However, according to the scriptural

References / Source of Material

Tattva Bodha of Adi Sankaracharya