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VIVEKACŪDAMANI
193
This prānamaya kośa can never be the ātman. It is the effect of the wind. Like wind it goes in and comes out. As it is not aware of good or evil anywhere or at any time, either of itself or of others, and as it is dependent (on something also), it cannot be the ātman.
vayuvikāraḥ: This prānamayakośa is the effect of the activity of vāyu: so it is not the ātman. That is the conclusion of the argument, what is to be proved. Reason for it: Like vāyu, this prāņamaya kośa goes in and out. When there is inhalation, it goes in; when there is exhalation it goes out. This is like the wind outside. This vāyu which is the prānamayakośa is characterised by activity and is delimited. It cannot be the ātman which is all-pervasive and actionless. The reason is: because it is active and delimited. The example is: like vāyu, which is outside.
By the latter half of the sloka it is conveyed that, its being nonintelligent and extra-dependent are similarly the reasons prānamayakośa not being the ātman. For, it does not apprehend anything dear or otherwise, joy or sorrow at any time or place, itself or any other. Hence it is always dependent on something else.
It is also well known that the breath is controlled at the time of prāņāyāma.
Therefore, as the prānamayakośa is characterised by activity, is delimited, is non-intelligent and is extradependent, it cannot be the ātman which is different from these features. If the prānamaya kosa were the ātman, as it is 'awake' in dreamless sleep, it must be aware of the intrusions of thieves etc. The ātman is supreme above all. To say that it is awake when its servants like the eyes etc., are asleep is improper. Therefore, this prānamayakośa can never be the @tman.
169 Now the manomayakośa is explained.
ज्ञानेन्द्रियाणि च मनश्च मनोमयः स्यात् ___ कोशो ममाहमिति वस्तुविकल्पहेतुः। संज्ञादिभेदकलनाकलि तो बलीयान
तत्पूर्वकोशमनुपूर्य विजृम्भते यः॥१६९ ॥ jñānendriyāņi cá manaśca manomayaḥ syāt
kośo mamāhamiti vastuvikalpahetuh samjñādibhedakalanākalito balīyān
tatpūrvakośamanupūrya vijrmbhate yah 11
V.C.-14
