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VIVEKACŪDAMAŅI
191
ātman the same idea which he ordinarily firmly holds that the body is the ātman, and which cuts at the root of this false identification, such a person is liberated even if he still lives in the world."
167 Having shown that the annamaya-kośa (the gross material body) is not the ātman, the guru, following the order of the śruti, goes to show that the prānamaya kośa, the sheath of the vital airs also is not the ātman.
कर्मेन्द्रियैः पञ्चभिरञ्चितोऽयं प्राणो भवेत् प्राणमयस्तु कोशः। येनात्मवानन्नमयोऽनुपूर्णः प्रवर्ततेऽसौ सकलक्रियासु ॥१६७ ॥ karmendriyaih pañcabhirañcito’yam
prāņo bhavet prāṇamayastu kośaḥ 1 yenātmavān annamayo'nupūrṇaḥ
pravartate sau sakalakriyāsu 11
This prāna in.combination with the five organs of action constitutes the prāṇamaya-kośa. Permeated by it, the annamaya kośa gets its life by the prāņa entering into it and engages in all kinds of action.
karmendriyaiḥ pañcabhiḥ: by the five karmendriyas: organs of action called the speech, hands, feet, the excretary organs and the genitals which are responsible respectively for speaking, taking, moving about, excretion and sexual pleasure. These are born of the rajoguņa of the five elements beginning with ākāśa.
añcitaḥ: made up of.
The effect of the combination of the five elements in their rajasaspect is prāna or breath. It is the wind (vāyu) which moves about inside the body. The prānamayakośa is named after it.
kośah: sheath. Covering the ātman with the urges (dharmas) of hunger and thirst, it is the obstacle for the awareness of the ātman which is ever free from hunger and thirst. It makes the man feel: I am thirsty; I am hungry. (i.e., instead of realising that thirst or hunger are prāna-dharmas, he attributes them to the 'I', the atman).
yenātmavän annamayo'nupūrnaḥ: Here the guru refers to the meaning of the śruti: tenaişa pūrnah, sa vā eşa puruşavidha eva, tasya puruşavidhatām, anvayam puruşavidhah (Taitt.): The annamaya, prānamaya, manomaya, vijñānamaya and anandamaya-kośas
