Jiva
We need to understand the properties and components of Jiva thoroughly. This universe comprises of three entities:
Jiva: I, the human being.
Jagat: This universe. Normally we look upon this universe as separate from me.
Acharyas however include the individual human within jagat, because you are a part of this universe.
Isvara: Personal god. Such as Ganesa, Siva, Vishnu, Devi etc.
In this write-up we shall have a closer look at Jiva. Please refer to any commentary on Tattva Bodha for a description of the terminolgies used below.
I have included snippets from the translation of Tattva Bodha, published by Arsha Vidya Gurukulam.
1. Who am I ?
आत्मा कः ? |
ātmā kaḥ ? |
ātmā — atma, kaḥ — what (who) |
Who am ‘I’, atma, the self? |
स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन् अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन् यस्तिष्ठति स आत्मा। |
sthūlasūkṣmakāraṇaśarīrādvyatiriktaḥ pañcakośātītaḥ san avasthātrayasākṣī saccidānandasvarūpaḥ san yastiṣṭhati sa ātmā | |
yah — the one who; sthula- suksma- karana-sarirad — from the gross, subtle, and causal bodies; vyatiriktah —is distinct;; pancakosatitah — who is beyond the five sheaths; avasthatraya-saksi san — being the witness of the three states (of experience); saccidanandasvarupah san — being of the form of existence, consciousness, and fullness; tisthati — abides; sah — he (is); atma — ‘ I ’, the self |
The one who is distinct from the gross, subtle, and causal bodies, being beyond the five sheaths, who abides as a witness to the three states of experience, of the form of existence, consciousness, fullness, is ‘ I ’, atma, the self. |
Sarira Trayam
Tattva Bodha uses the model of three bodies and five sheaths in describing the categories of Jiva.
2. What is Sthula Sariram ?
स्थूलशरीरं किम् ? पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगायतनं शरीरम् अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति षड्विकारवदेतत्स्थूलशरीरम्। |
sthūlaśarīraṁ kim ? pañcīkṛtapañcamahābhūtaiḥ kṛtaṁ satkarmajanyaṁ sukhaduḥkhādibhogāyatanaṁ śarīram ṣaḍvikāravadetatsthūlaśarīram | |
sthulasariram — gross body; kim — what. etat — this; sariram — body; krtam — (that is) made of; pancikrta-panca-maha-bhutaih — by the grossified five (great) original elements; satkarmajanyam — (which is) born due to good karma (performed in past lives); sukha- duhkhadi- bhoga- ayatanam — (which is) the abode for the enjoyment of happiness, sorrow, etc; sadvikaravad — that which is endowed with the six-fold modifications; asti jayate vardhate viparinamata apaksiyate vinasyati iti — (such as) ‘is’, is born’, ‘grows’, ‘undergoes modification’, ‘decays’, ‘dies’; sthulasariram — (is) the gross body |
What is the gross body? This body that is made up of the grossified five original (great) elements, which is born due to (past) good actions, which is the abode for the enjoyment of happiness, sorrow, etc, which is endowed with the six-fold modifications such as, ‘is’, ‘is born’, ‘grows’, ‘undergoes modification’, ‘decays’, ‘dies’, is the gross body. |
Sthula Sariram: This is our gross or physical body. Sthula sariram is made up of five
gross elements – earth, fire, water, air and space. It is subject to Shadvikaras or the six modifications, which are: (a) Asti
(c) Vardhate or growth, (d) Viparinamate or change, (e) Apakshiyate or decay and (f) Vinasyati or death.
Sthula sariram is made up of physical inert matter and does not have consciousness and awareness as an intrinsic nature. After death, the body loses all the functions and is discarded.
I and others can perceive my Sthula sariram. I and others can see my body.
3. What is Sukshma Sariram ?
सूक्ष्मशरीरं किम् ? अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगसाधनं पञ्चज्ञानेन्द्रियाणि पञ्चकर्मेन्द्रियाणि पञ्चप्राणादयः मनश्चैकं बुद्धिश्चैका एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम्। |
sūkṣmaśarīraṁ kim ? apañcīkṛtapañcamahābhūtaiḥ kṛtaṁ satkarmajanyaṁ sukhaduḥkhādibhogasādhanaṁ pañcajñānendriyāṇi pañcakarmendriyāṇi pañcaprāṇādayaḥ manaścaikaṁ buddhiścaikā evaṁ saptadaśākalābhiḥ saha yattiṣṭhati tatsūkṣmaśarīram | |
suksma-sariram — the subtle body; kim— what yah — that which; apancikrta- panca-maha-bhutaih krtam — is made of the five original (great) elements before grossification; satkarmajanyam — is born of (past) good actions; sukha- duhkhadi- bhoga-sadhanam — the means for enjoyment of happiness, sorrow, etc; panca- jnanendriyani — the five organs of perception; panca- karmendriyani — the five organs of action; panca-pranadayah — the five pranas; manah ca ekam — and the one mind; buddhih ca eka — and the one intellect; evam — in this manner; yah tisthati — (that which) abides; saptadasakalabhih saha — with these seventeen parts; suksma-sariram — that (is) the subtle body. |
What is the subtle body? The subtle body is that which is made of the five original elements before grossification, is born of the (past) good actions, is the instrument for the enjoyment of pleasures, sorrows, etc., and is the one that which abides with seventeen parts, namely, five organs of perception, five organs of action, the five pranas, the mind, and the intellect. |
Sukshma Sariram: This is our subtle body. Mind and intellect belong to sukshma
sariram. Sukshma sariram is made up of five subtle elements – earth, fire, water, air and space. Subtle body contains the subtle part of sense organs. For example, the subtle eye provides the faculty of sight along with the physical eye.
Only I can perceive my subtle body. My subtle body cannot be directly perceived by others, but they can infer it. Others can say “He is able to think and so he has a mind”.
3. What is Karana Sariram ?
कारणशरीरं किम् ? अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम्। |
kāraṇaśarīraṁ kim ? anirvācyānādyavidyārūpaṁ śarīradvayasya kāraṇamātraṁ satsvarūpā’jñānaṁ nirvikalpakarūpaṁ yadasti tatkāraṇaśarīram | |
karanasariram — the causal body; kim — what yad — that which; anirvacya- anadi-avidya-rupam — (is) of the form of beginning less, indefinable ignorance; sariradvayasya — of the two bodies (gross and subtle bodies); karanamatram - mere cause; satsvarupajnanam — ignorance of one’s own nature; nirvikalpakarupam — of the nature of non-differentiation; tat — that; karana sariram — is karana-sarira |
What is the causal body? Causal body is that which is the form of indefinable, beginning- less ignorance, the cause for the two bodies (gross and subtle), ignorance of one’s own nature, and of the nature of total non- differentiation (between objects or thoughts and the subject). |
Karana Sariram: This is our causal body. Anything that is produced must have a
cause. Both the gross body and subtle body is made up from the gross and subtle five elements. The cause, the reason of these bodies is called Karana Sariram.
- Sthula sariram. I and others can directly perceive it.
- Sukshma sariram. Only I can perceive my subtle body.
- Karana sariram. Even I cannot perceive my own karana sariram.
Karana sariram is the subtlest of all the three bodies. We need to rely upon sastra to tell us about karana sariram, since we cannot know this by any other means. Ignorance of our true nature is the cause for our birth and so causal body consists of that ignorance – avidya.
Panca Kosa
Tattva bodha uses a second model of five sheaths in describing Jiva. Note that panca kosa is another way of looking at Jiva and five sheaths are not something totally different to the three bodies.
4. What is Panca Kosa ?
पञ्च कोशाः के ? अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्चेति। |
pañca kośāḥ ke ? annamayaḥ prāṇamayaḥ manomayaḥ vijñānamayaḥ ānandamayaśceti | |
pancakosah — the five sheaths; ke —what annamayah — the food (modified) sheath; pranamayah — vital air (modified) sheath (the physiological functions); manomayah — mind sheath (the mental states); vijnanamayah — intellectual sheath; anandamayah ca iti — and the sheath of happiness. |
What are the five sheaths? The food (modified) sheath, the vital air (modified) sheath (the physiological functions), the mind sheath, the intellect sheath, and the sheath of happiness. |
5. What is Annamaya Kosa ?
अन्नमयः कः ? अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम्। |
annamayaḥ kaḥ ? annarasenaiva bhūtvā annarasenaiva vṛddhiṁ prāpya annarūpapṛthivyāṁ yadvilīyate tadannamayaḥ kośaḥ sthūlaśarīram | |
annamayah (kosah) — food (modified) sheath; kah — what annarasena — by the essence of food; eva — alone; bhutva — having become (having been born); anna-rasena eva — by the essence of food alone; vrddhim prapya — gaining growth; anna- rupa- prthivyam — in the earth which is in the form of food; yad viliyate — that which resolves; tad — that (is called); annamayah kosah — food (modified) sheath; sthulasariram — (it is called) gross body |
What is the food (modified) sheath, (annamaya-kosa)? That which is born of the essence of food, grows by the essence of food alone, and (also) resolves into the earth, which is in the form of food, is the food (modified) sheath, (anna-maya-kosa), the sthula-sarira. |
Annamaya Kosa (Food Sheath): Annamaya Kosa is the physical body which is
produced from the essence of food, which grows upon the essence of food and again gets dissolved in the earth which is of the form of food.
Annamaya Kosa is the same as Sthula Sariram.
6. What is Pranamaya Kosa ?
प्राणमयः कः ? प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः। |
prāṇamayaḥ kaḥ ? prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṁ prāṇamayaḥ kośaḥ | |
pranamayah (kosah) — (the sheath, which is the) modification of prana (the vital air); kah — what pranamayah — the modification of prana (the vital air); opter: kosah — is a sheath (that is made of); panca- vayavah — the five airs (pranas), (the physiological functions) beginning with prana, etc; vagadi-indriya- pahcakam — (and) five organs of the organs of the organ of speech, etc. |
What is the (sheath, which is the) modification of prana (pranamaya-kosa)? The modification of vital air (physiological functions) is a sheath, (composed of) the five vital airs (physiological functions) of prana, etc, and the five organs (of action), such as the organ of speech, etc. |
Pranamaya Kosa (Vital Sheath): The five Pranas or vital airs and the five organs of
action constitute the Pranamaya Kosa.
7. What is Manomaya Kosa ?
मनोमयः कोशः कः ? मनश्च ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स मनोमयः कोशः। |
manomayaḥ kośaḥ kaḥ ? manaśca jñānendriyapañcakaṁ militvā yo bhavati sa manomayaḥ kośaḥ | |
manomayah (kosah) — (the sheath, which is the) the modification of mind; kah — what manah — the mind; ca — and; jnana- indriya- pahcakam — the five organs of perception; militva — together (combining); yah bhavati — the one that exists; sah — that (is); manomayah koiah — (the sheath, which is the) modification of mind. |
What is the (sheath, which is the) modification of mind (manomaya-kosa)? The mind, together with the organs of perception, is called manomaya-kosa, (the sheath, which is the) modification of mind. |
Manomaya Kosa (Mental Sheath): The mind and the five senses of knowledge
constitute the Manomaya Kosa.
8. What is Vijnanamaya Kosa ?
विज्ञानमयः कः ? बुद्धिज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स विज्ञानमयः कोशः। |
vijñānamayaḥ kaḥ ? buddhijñānendriyapañcakaṁ militvā yo bhavati sa vijñānamayaḥ kośaḥ | |
vijnanamayah (kosah) — (the sheath, which is the) the modification of intellect; kah — what buddhih — the intellect; jnana- indriya- pancakam — the five organs of perception; militva — together (combining); yah bhavati — the one that exists; sah — that (is); vijnanamayah kosah —(the sheath, which is the) modification of intellect. |
What is the (sheath, which is the) modification of intellect (vijnanamaya-kosa)? The intellect, together with the organs of perception, is called vijnanamaya-kosa, (the sheath, which is the) modification of intellect. |
Vijnanamaya Kosa (Intellectual Sheath): The intellect and the five senses of
knowledge put together are called Vijnanamaya Kosa.
9. What is Anandamaya Kosa ?
आनन्दमयः कः ? एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः। एतत्कोशपञ्चकम्। |
ānandamayaḥ kaḥ ? evameva kāraṇaśarīrabhūtāvidyāsthamalinasattvaṁ priyādivṛttisahitaṁ sat ānandamayaḥ kośaḥ | etatkośapañcakam | |
anandamayah (kosah) — anandamaya-kosa; kah — what anandamayah kosah — the sheath, called anandamaya- kosa; evam eva — is this alone; karana- sarira- bhuta- avidyastha- malina- sattvam — impure sattva abiding in ignorance (which is in the form of) causal body; priyadi- vrttisahitam — along with the mental modes of pleasure, etc. etat — these; kosapancakam — (are the) five sheaths. |
What is anandamaya-kosa ? Anandamaya (is a) sheath that is abiding in ignorance (which is in the form of) causal body, of impure sattva, together with the mental modifications, like pleasure, etc. These are the five sheaths. |
Anandamaya Kosa (Bliss Sheath): Anandamaya Kosa is the same as the causal body
which is avidya or ignorance. Anandamaya Kosa is composed of the Malina Sattva which is Sattva mixed with the impurity of Rajas and Tamas. When we feel delighted or have an intense feeling of satisfaction, these mental modifications or vrittis occur in anandamaya kosa.
‘ I ‘ the Atma is different from Panca Kosa
मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्च मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल गृहादिकं स्वस्मद्भिन्नं तथा पञ्चकोशादिकं स्वस्मद्भिन्नम् मदीयत्वेन ज्ञातमात्मा न भवति॥ |
madīyaṁ śarīraṁ madīyāḥ prāṇāḥ madīyaṁ manaśca madīyā buddhirmadīyaṁ ajñānamiti svenaiva jñāyate tadyathā madīyatvena jñātaṁ kaṭakakuṇḍala gṛhādikaṁ svasmadbhinnaṁ tathā pañcakośādikaṁ svasmadbhinnam madīyatvena jñātamātmā na bhavati || |
pancakosadikam — the components of the five kosas; svenaiva jnayate — (are) known by oneself (naturally, without any analysis); madiyam sariram madiyah pranah madiyam manah ca madiya buddhih madiyam ajnanam iti — as my body, my pranas (physiological functions), my mind and, my buddhi, my ignorance; [parantu — but]; yatha — just as; kataka- kundala- grhadikam — bangle, ear ring, house, etc; madiyatvena jnatam — known as mine; svasmad bhinnam— (are) different from oneself; tatha — so too; [pancakosadikam — the components of the five kosas]; madiyatvena jnatam — known as mine; svasmad bhinnam — (being) different from oneself; atma na bhavati — is not atma, ‘ I.’ |
Just as bangle, earring, house, etc., known as ‘mine’ are different from oneself, so too, that which is composed of five sheaths, different from oneself, known by oneself, as ‘mine’ (such as) ‘my body, my physiological functions, my mind, my intellect, and my ignorance,’ is not ‘ I ‘, the atma. |
Brahman, Atma, Original Consciousness
The three bodies are made up of inert matter and by themselves lifeless. Brahman or Atma is that non-dual entity which is all pervading and is in the form of asti
Reflected Consciousness
Reflected consciousness is the individual known as “I”. I did this; I know this; I am a man. The letter “I” is the reflected consciousness, ahankara, the principle of “I”. The three bodies are inert by themselves. However they are able to reflect Atma. When the three bodies reflect the all pervading atma, they gain existence and consciousness which are borrowed from Atma.
During deep sleep, sthula sariram and suhskma sariram lose the power to reflect Atma. Atma is all pervading and omnipresent. However during deep sleep, sthula sariram and sukshma sariram get resolved into karana sariram. During deep sleep, all thoughts and intellect ceases to exist. We are unaware of our physical body. During dream state, subtle body is able to partially reflect chit. When we wake up, both physical and subtle body regain the full reflecting capacity and assert fully.
After death, physical body loses its power to reflect Atma (chit) permanently. It loses sentiency, awareness and consciousness permanently. Note that the sat – existence principle shines on everything including a dead body. A dead body “is”. Only the “chit” principle does not get reflected by the dead body.
After death, the subtle body and the causal body continue to exist and are conscious and aware. This bundle of subtle and causal body travels to another body for yet another life and samsara continues. Jiva can no longer transact with another living being, because the physical organs are not available any more.
During the time of great resolution - pralaya, all physical, subtle and causal bodies get resolved into the respective collective bodies.
Ownership, Doership and Thinker
Jiva consists of five things – 1. Brahman or Atma. 2. Sthula Sariram. 3. Sukshma Sariram. 4. Karana Sariram. 5. Reflected Consciousness.
Out of these five, Atma is the only reality which is changeless. The beauty of describing Atma is that any attribute will support or explain all other attributes of Atma. It is a misnomer to list attributes of Atma, which does not have any attributes! Let us take the attribute of avikaryah – changeless.
Atma never changes or undergo any modifications. Any action involves a change. Atma is not a doer, because it does not change. So the attribute of Avikaryah implies that Atma is akarta – non-doer.
However Jiva performs actions. If Atma is not the doer, then all actions belong to Anatma – the remaining four components of Jiva. The reflected consciousness, the principle of “I”, the ego, the ahankara, the ignorant individual is the doer. The reflecting medium – the gross and subtle bodies are inert and cannot perform any action by themselves. However in the presence of Atma, these bodies obtain consciousness, awareness and icca shakti – power to desire, jnana shakti – power to know and kriya shakti – power to act. This set of Anatma – what is not Atma, is the karta – the doer, jnata – the knower and bhokta – the enjoyer.
When we perform an action, we are bound by the laws of Karma Phala. We enjoy for our good deeds and suffer for our bad deeds. Anatma which is a karta – doer, is the bhokta – enjoyer of this karma phala. Atma is akarta and abhokta, since it is changeless.
With this vision of Vedanta, let us look at some FAQs.
What is liberation?
Jiva’s real identity is Brahman, Atma or the original consciousness. Brahman is immortal and exists in all periods of time. Atma is self evident and the only sat vastu. When we do not identify with anatma – the set of three bodies and the individuality in the form of reflected consciousness, and claim our true identity as Atma, we gain liberation or moksa. Moksa is not something to be gained. Moksa is only a vedantic change in your vision, change in your perspective. You change your thinking from “I am the limited body and mind” to “I am the limitless Atma”.
Will all my problems be solved? Will I be able to walk on water?
Such questions arise due to improper understanding of vedanta or improper teachings. Anatma elements of Jiva remain as they are with all the limitations. If a person did not know russian language before, he will remain ignorant of russian language even after moksa.
What does moksa achieve?
Moksa removes the ignorance of your real nature, your true identity. When you identify yourself with Atma, anatma - the individual gets negated. You obtain immortality (as though). Swami Paramartananda uses a key performance indicator of FIR – Frequency, Intensity and Recovery of your sorrowful bouts. More on FIR in some other discussion.