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VIVEKACŪĻĀMANI
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form a successive series. Whatever happens in the annamaya-kośa is wrongly identified as belonging to the atman by reason of its being pervaded by the praṇamayakośa. So too with each successive kośa by reason of the kośa next to it pervading it. By the śruti: tasmādvā etasmād annarasamayāt anyo'ntara ātmā prāṇamayaḥ (Taitt.): The prāṇamaya kosa is different from the annamayakośa, but its ātmā is imbedded in it. It is by prāṇamayakośa that the annamayakośa becomes ātmavān; if the prana envelops the body fully, the ātmā too is said to envelop it likewise. tasya puruṣavidhatām anvayam puruṣavidhaḥ: so enveloping the body, the prāņa assumes the form of puruşa and the ātmā too is said to be likewise.
ātmavān: ātmapratiphalanavan: reflects the ātman, making the man identify it with the atman. The ground for this is that the prāṇamayakośa is anupūrṇaḥ: i.e., it fills the preceding annamayakośa being accessory to it. Vide the śruti sa eșa iha praviṣṭa ă nakhāgrebhyaḥ, i.e., it has here entered into every part of it, from the nails.
Being of that nature, it embarks on all actions for getting what is good and for avoiding what is evil. For the unintelligent (the acetana) always functions by its being acted on by what is intelligent (the cetana). If there is no connection with prāņa in any part of the body, as is well known, it ceases to function as a normal limb. In a dead body, as there is a total disconnection with prāṇa, it becomes non-sentient. The prāņa as a whole is a collective combination; while it functions in the elements which constitute the body it is a distributive pervasion. But, both cases are effects of the action of rajoguņa which goes to prove that the organs of action, karmendriyas are moved by the prāṇamaya-kośa.
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Now, that the prāṇamayakośa is not the atman is explained. नैवात्मायं प्राणमयो वायुविकारो गन्तागन्ता वायुवदन्तर्बहिरेषः । यस्मात्किचित्क्वापि न वेत्तीष्टमनिष्टं
स्वं वान्यं वा किंचन नित्यं परतन्त्रः ।। १६८ ।। naivātmāyam prāṇamayp vāyuvikāro
gantagantā vāyuvad antarbahireṣaḥ yasmat kiñcit kvapi na vettiṣṭamaniṣṭam
svam vānyam vā kiñcana nityam paratantraḥ 11
