Section 1 9

Anna, Prana, Mano- maya kosam

Summary (in English)

The passage of slokas from 154-183 explores various concepts around the *kośas* or sheaths that make up human existence, particularly focusing on the limitations of the body, mind, and life force relative to the true Self, the *ātman*. Slokas 154 through 164 elaborate on the transient and impure nature of the physical body, emphasizing the need to detach from the body-identification and to realize the pure *ātman*. The slokas further discuss the nature of the mind and its role in creating ignorance and bondage through superimposition and attachment to the material world. The realization of the mind’s illusory expansions in both waking and dream states reflects the Vedantic understanding of the ephemeral nature of reality. The slokas culminate in exhorting spiritual seekers to diligently purify the mind and cultivate discernment and dispassion to achieve liberation and recognize one's true Self, beyond the confining attributes of the physical and mental sheaths.

सारांश

स्लोक १५४ से १८३ के इस खंड में विभिन्न अवधारणाओं की चर्चा की गई है जो मानव अस्तित्व की विविध परतों (*कोश*) पर आधारित हैं, विशेष रूप से आत्मा (*आत्मा*) की तुलना शरीर, मन, और जीवन शक्ति से। स्लोक १५४ से १६४ तक में शरीर के अस्थायी और अशुद्ध स्वभाव का उल्लेख करते हुए शरीर पहचान से अलग होकर शुद्ध आत्मा को पहचानने के महत्व को दर्शाया गया है। स्लोक्स आगे मन की प्रकृति और अज्ञानता और बंधन को उत्पन्न करने में इसकी भूमिका पर चर्चा करते हैं। स्वप्न और जागृत अवस्थाओं में मन की माया को समझना वेदांतिक दृष्टिकोण को दर्शाता है जिसके अनुसार वास्तविकता की तेजी अस्थाई है। ये स्लोक आध्यात्मिक साधकों को अनुशासित रूप से मन को शुद्ध करने और वैराग्य एवं विवेक का विकास करने का आग्रह करते हैं ताकि मुक्ति प्राप्त हो सके और व्यक्ति अपने शुद्ध आत्मा को पहचाने, जो भौतिक और मानसिक परतों के सीमित गुणों से परे है।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

Topics

The analysis of sheaths or 'kośas' in human existence.
Distinction between body identification and true self.
Role of mind in bondage and liberation.
Superimpositions and misconceptions of mind.
Culmination into purification and realization for liberation.

Categories (वर्गीकरण)

Explanation of the nature of different sheaths.
The importance of mental purification for spiritual growth.
Identification and misidentification of self.
Teachings of spiritual practices and insights into ultimate truth.

S-V-O Tuples or Propositions as Text

Subject-Verb-Object (S-V-O) Tuples
Subject	Verb	Object
Body	is	transient and impure
Learned individual	should abandon	ego
Mind	causes	ignorance and attachment
Discernment and dispassion	lead	mental purity
Mind	imagines	bondage and liberation
Unattached consciousness	becomes	entangled in delusions

Slokas & Translations

Sloka 154

देहोऽयमन्नभवनोऽन्नमायास्तु कोशः
चान्नेन जीवति विनश्यति तद्विहीनः ।
त्वक्चर्ममांसरुधिरास्थिपुरीषराशिः
नायं स्वयं भवितुमर्हति नित्यशुद्धः ॥ १५४ ॥

Translation: This body is a house of food, a sheath of food. It lives by food and deteriorates when deprived of it. As a collection of skin, flesh, blood, bones, and waste, it is not suitable by itself to be considered ever pure.

Sloka 155

पूर्वं जनेरधिमृतेरपि नायमस्ति
जातक्षणः क्षणगुणोऽनियतस्वभावः ।
नैको जडश्च घटवत्परिदृश्यमानः
स्वात्मा कथं भवति भावविकारवेत्ता ॥ १५५ ॥

Translation: Before creation or dissolution, one's self cannot be perceivable as a single, inert object like a pot or independently knowing emotional changes.

Sloka 156

पाणिपादादिमान्देहो नात्मा व्यङ्गेऽपि जीवनात् ।
तत्तच्छक्तेरनाशाच्च न नियम्यो नियामकः ॥ १५६ ॥

Translation: The body, possessing limbs like hands and feet, is not the self due to continued life even in disability; and because those (specific) powers are not destroyed, the controller is not subject to limitation.

Sloka 157

देहतद्धर्मतत्कर्मतदवस्थादिसाक्षिणः ।
सत एव स्वतःसिद्धं तद्वैलक्षण्यमात्मनः ॥ १५७ ॥

Translation: The distinctiveness of the Self, as the witness of the body, its attributes, actions, and conditions, is self-evident.

Sloka 158

शल्यराशिर्मांसलिप्तो मलपूर्णोऽतिकश्मलः ।
कथं भवेदयं वेत्ता स्वयमेतद्विलक्षणः ॥ १५८ ॥

Translation: How can one, so impure and full of filth, become a knower of the pure self?

Sloka 159

त्वङ्मांसमेदोऽस्थिपुरीषराशा
वहंमतिं मूढजनः करोति ।
विलक्षणं वेत्ति विचारशीलो
निजस्वरूपं परमार्थ भूतम् ॥ १५९ ॥

Translation: The deluded person identifies with a body made of skin, flesh, fat, bones, and waste, while the discerning one understands their true distinctive nature as the ultimate reality.

Sloka 160

देहोऽहमित्येव जडस्य बुद्धिः 
देहे च जीवे विदुषस्त्वहंधीः ।
विवेकविज्ञानवतो महात्मनो 
ब्रह्माहमित्येव मतिः सदात्मनि ॥ १६० ॥

Translation: The dull-witted identify with the body, the wise link the self to body and soul, while the enlightened realize ‘I am Brahman’ in their true Self.

Sloka 161

अत्रात्मबुद्धिं त्यज मूढबुद्धे
त्वङ्मांसमेदोऽस्थिपुरीषराशौ ।
सर्वात्मनि ब्रह्मणि निर्विकल्पे
कुरुष्व शान्ति परमां भजस्व ॥ १६१ ॥

Translation: O deluded one, abandon the notion of self in this heap of skin, flesh, fat, bone, and excrement. Seek supreme peace in the undivided Brahman, the Self of all.

Sloka 162

देहेन्द्रियादावसति भ्रमोदितां
विद्वानहं तां न जहाति यावत् ।
तावन्न तस्यास्ति विमुक्तिवार्ताप्य्
अस्त्वेष वेदान्तनयान्तदर्शी ॥ १६२ ॥

Translation: As long as the learned individual does not give up the ego that arises from delusion embedded in the body and senses, there is no talk of liberation for him, even if he is an expert in Vedantic philosophy.

Sloka 163

छायाशरीरे प्रतिबिम्बगात्रे
यत्स्वप्नदेहे हृदि कल्पिताङ्गे ।
यथात्मबुद्धिस्तव नास्ति काचिज्
जीवच्छरीरे च तथैव मास्तु ॥ १६३ ॥

Translation: As there is no self-identification with a shadow body, reflection body, dream body, or mental body, likewise, let there be no self-identification with the living physical body.

Sloka 164

देहात्मधीरेव नृणामसद्धियां
जन्मादिदुःखप्रभवस्य बीजम् ।
यतस्ततस्त्वं जहि तां प्रयत्नात्
त्यक्ते तु चित्ते न पुनर्भवाशा ॥ १६४ ॥

Translation: For people with misguided intelligence, the identification of the self with the body is the root of suffering beginning with birth. Therefore, you should diligently renounce this identification. When the mind is freed, there is no longer any desire for rebirth.

Sloka 165

कर्मेन्द्रियैः पञ्चभिरञ्चितोऽयं
प्राणो भवेत्प्राणमायास्तु कोशः ।
येनात्मवानन्नमयोऽनुपूर्णः
प्रवर्ततेऽसौ सकलक्रियासु ॥ १६५ ॥

Translation: This vital force (prāṇa), endowed with five organs of action, becomes the sheath of life force through which the being, filled with the food sheath, engages in all activities.

Sloka 166

नैवात्मापि प्राणमयो वायुविकारो 
गन्तागन्ता वायुवदन्तर्बहिरेषः ।
यस्मात्किंचित्क्वापि न वेत्तीष्टमनिष्टं 
स्वं वान्यं वा किंचन नित्यं परतन्त्रः ॥ १६६ ॥

Translation: The soul, although subtler than air and pervading everywhere, neither knows what is desirable or undesirable, nor possesses autonomy, always dependent.

Sloka 167

ज्ञानेन्द्रियाणि च मनश्च मनोमायाः स्यात्
कोशो ममाहमिति वस्तुविकल्पहेतुः ।
संज्ञादिभेदकलनाकलितो बलीयांस्
तत्पूर्वकोशमभिपूर्य विजृम्भते यः ॥ १६७ ॥

Translation: The mind and sense organs, being the sheath of illusion of mind, serve as the cause of object differentiation, which is empowered by classifications such as names, completely filling the prior sheath and manifesting powerfully.

Sloka 168

पञ्चेन्द्रियैः पञ्चभिरेव होतृभिः
प्रचीयमानो विषयाज्यधारया ।
जाज्वल्यमानो बहुवासनेन्धनैः
मनोमयाग्निर्दहति प्रपञ्चम् ॥ १६८ ॥

Translation: The fire of the mind, fueled by the senses and desires, burns the entire phenomenal world.

Sloka 169

न ह्यस्त्यविद्या मनसोऽतिरिक्ता
मनो ह्यविद्या भवबन्धहेतुः ।
तस्मिन्विनष्टे सकलं विनष्टं
विजृम्भितेऽस्मिन्सकलं विजृम्भते ॥ १६९ ॥

Translation: Ignorance is nothing other than the mind, as the mind itself is the cause of worldly bondage. When the mind is destroyed, everything is destroyed; when it is active, everything flourishes.

Sloka 170

स्वप्नेऽर्थशून्ये सृजति स्वशक्त्या
भोक्त्रादिविश्वं मन एव सर्वम् ।
तथैव जाग्रत्यपि नो विशेषः
तत्सर्वमेतन्मनसो विजृम्भणम् ॥ १७0 ॥

Translation: Just as in dreams the mind creates a world out of nothing with its power, so too in the waking state; all of this is merely an expansion of the mind.

Sloka 171

सुषुप्तिकाले मनसि प्रलीने
नैवास्ति किंचित्सकलप्रसिद्धेः ।
अतो मनःकल्पितेव पुंसः
संसार एतस्य न वस्तुतोऽस्ति ॥ १७१ ॥

Translation: In deep sleep, when the mind is dissolved, nothing exists according to common experience. Thus, for man, the samsara is merely a mental fabrication and does not exist in reality.

Sloka 172

वायुनानीयते मेधः पुनस्तेनैव नीयते ।
मनसा कल्प्यते बन्धो मोक्षस्तेनैव कल्प्यते ॥ १७२ ॥

Translation: Just as clouds are brought by the wind and dispersed by it again, bondage is imagined by the mind, and liberation is imagined by the same.

Sloka 173

देहादिसर्वविषये परिकल्प्य रागं
बध्नाति तेन पुरुषं पशुवद्गुणेन ।
वैरस्यमत्र विषवत्सुवुधाय पश्चाद्
एनं विमोचयति तन्मन एव बन्धात् ॥ १७३ ॥

Translation: The mind imagines attachment to all objects, like the body and others, binding the person like an animal. Later, realizing the distasteful nature of this attachment as poison, it liberates him from the bondage.

Sloka 174

तस्मान्मनः कारणमस्य जन्तोः  
बन्धस्य मोक्षस्य च वा विधाने ।  
बन्धस्य हेतुर्मलिनं रजोगुणैः  
मोक्षस्य शुद्धं विरजस्तमस्कम् ॥ १७४ ॥

Translation: Thus, the mind is the cause for both bondage and liberation of this being; for bondage, it is impure due to rajas, and for liberation, it is pure, free from rajas and tamas.

Sloka 175

विवेकवैराग्यगुणातिरेकाच्
छुद्धत्वमासाद्य मनो विमुक्त्यै ।
भवत्यतो बुद्धिमतो मुमुक्षोस्
ताभ्यां दृढाभ्यां भवितव्यमग्रे ॥ १७५ ॥

Translation: Through the qualities of discernment and dispassion, the mind attains purity, which is essential for liberation; therefore, an intelligent aspirant seeking liberation must cultivate these two firmly ahead.

Sloka 176

मनो नाम महाव्याघ्रो विषयारण्यभूमिषु ।
चरत्यत्र न गच्छन्तु साधवो ये मुमुक्षवः ॥ १७६ ॥

Translation: The mind, like a great tiger, roams in the jungles of sensory pleasures; here, the seekers of liberation should not go.

Sloka 177

मनः प्रसूते विषयानशेषान्
स्थूलात्मना सूक्ष्मतया च भोक्तुः ।
शरीरवर्णाश्रमजातिभेदान्
गुणक्रियाहेतुफलानि नित्यम् ॥ १७७ ॥

Translation: The mind constantly generates diverse objects of perception for the experiencer in gross and subtle forms, including distinctions of body, class, life stage, caste, qualities, actions, causes, and effects.

Sloka 178

असङ्गचिद्रूपममुं विमोह्य 
देहेन्द्रियप्राणगुणैर्निबद्ध्य ।
अहंममेति भ्रमायात्यजस्रं
मनः स्वकृत्येषु फलोपभुक्तिषु ॥ १७८ ॥

Translation: The mind, deluded by associating the unattached consciousness with the body, senses, and life forces, is constantly bewildered with the notions of 'I' and 'mine', entangled in its own actions and their results.

Sloka 179

अध्यासदोषात्पुरुषस्य संसृतिः
अध्यासबन्धस्त्वमुनैव कल्पितः ।
रजस्तमोदोषवतोऽविवेकिनो
जन्मादिदुःखस्य निदानमेतत् ॥ १७९ ॥

Translation: The bondage and suffering of the individual arise from the error of superimposition, a creation of ignorance tainted by passion and inertia. This is the root of the sorrows such as birth.

Sloka 180

अतः प्राहुर्मनोऽविद्यां पण्डितास्तत्त्वदर्शिनः ।
येनैव भ्राम्यते विश्वं वायुनेवाभ्रमण्डलम् ॥ १८0 ॥

Translation: Therefore, the wise who perceive the truth proclaim ignorance as the mind by which the world whirls like the clouds by the wind.

Sloka 181

तन्मनःशोधनं कार्यं प्रयत्नेन मुमुक्षुणा ।
विशुद्धे सति चैतस्मिन्मुक्तिः करफलायते ॥ १८१ ॥

Translation: The purification of the mind should be diligently undertaken by a seeker of liberation; when the mind is purified, liberation becomes tangible, like a fruit in hand.

Sloka 182

मोक्षैकसक्त्या विषयेषु रागं
निर्मूल्य संन्यस्य च सर्वकर्म ।
सच्छ्रद्धया यः श्रवणादिनिष्ठो
रजःस्वभावं स धुनोति बुद्धेः ॥ १८२ ॥

Translation: Fixating on liberation, uprooting attachment to worldly objects, and renouncing all actions, the one who, with true faith, is steadfast in hearing and other practices, purifies the nature of the intellect from passion.

Sloka 183

मनोमयो नापि भवेत्परात्मा
ह्याद्यन्तवत्त्वात्परिणामिभावात् ।
दुःखात्मकत्वाद्विषयत्वहेतोः
द्रष्टा हि दृश्यात्मतया न दृष्टः ॥ १८३ ॥

Translation: The Supreme Self does not belong to the mental realm because of its finite nature, being subject to change, inherent sorrowfulness, and object-like attributes; thus, the seer is not perceived as an object.