Atman is Distinct from the Three Bodies

Atman is Distinct from the Three Bodies

by Swami Sivananda

There are three bodies, viz., gross body, subtle body and causal body. The bodies and Koshas can have no existence independent of Atman. That which is seen by the physical eyes, that which is composed of flesh, bones, fat, skin, nerves, hair, blood, etc., is the physical body. It has six changes, viz., birth, existence, growth, modification, decay and death. This body grows in youth and decays in old age. It develops when good nourishing food is given, and decays if food is withdrawn, or if there is some disease. Because it disintegrates and decays, it is called Sarira. As the body is burnt after death, it is called Deha. The subtle body is composed of seventeen Tattvas, viz., five Jnana Indriyas, five Karma Indriyas, five Pranas, mind and intellect. The subtle body develops through intense Abhimana or egoism and strong Raga-Dvesha, and decays when egoism and Raga-Dvesha are destroyed, or decreased. The subtle body is burnt by the three kinds of Tapas, viz., Adhyatmic, Adhibhautic and Adhidaivic. Ajnana or Avidya alone constitutes the Karana Sarira. The causal body develops through the idea, I am Jiva and decays when this idea is annihilated or decreased, when ‘I’ is identified with Brahman. The subtle and causal bodies are thickened in worldly-minded persons and are thinned out in earnest aspirants.

The fire of wisdom (Jnanagni) completely destroys the subtle and causal bodies. Subtle body is also called Linga Sarira as it enables one to have the experience of hearing, feeling, seeing, tasting and smelling and to realise the Atman through meditation. That which is the cause for the gross and subtle bodies is called Karana Sarira or causal body.

We can clearly see the physical body. As we cannot see the subtle body, it is sometimes asked how can we say that the subtle body exists? The existence of the subtle body can be known or inferred from the effects caused by the seventeen organs. Why can we not say that these seventeen kinds of actions are done by the physical body? In deep sleep, swoon and death, these seventeen kinds of actions are not done by the physical body. Therefore we cannot say that these belong to the physical body. Therefore, we should admit that a subtle body endowed with seventeen faculties does exist irrespective of the physical body.

An objector says: The gross and subtle bodies do not work separately. They both conjointly do the functions of hearing, seeing, etc. If you reflect well, you will find that the subtle body does all the functions, and not both together. An illustration will clear this point well. The fire cooks food and does other actions with the help of the fuel, and yet the act of cooking is due to the fire only and not due to the fuel. Even so the actions of seeing, hearing, etc., that are done by the subtle body which depends upon the gross body for its operations are due to the subtle body and not due to the gross body. Is it clear now? Therefore, it must be clearly admitted beyond a shadow of doubt that the subtle body with seventeen faculties does exist.

The physical body is inert. It has a beginning and an end. It is full of impurities. It is perishable. It is a product of five elements. It is full of parts. It can be seen by the naked eye. It is finite (Parischinna). It is changing. So, it cannot be self-existent, self-luminous, and Satchidananda.

The subtle body is also inert. It has a beginning and an end. It is a product of five Tanmatras or subtle elements. It is changing. It is perishable. It is also finite. This cannot be the ever pure, intelligent Atman.

The causal body is nothing but Ajnana or primitive ignorance. It is also inert. Man says: I am a person of Ajnana. Though it is beginningless, it has an end. It is death for the causal body when one gets Knowledge of the Self. This cannot be the eternal, pure, indivisible, infinite Atman.

The Atman is entirely distinct from the three bodies. He who has realised his Atman and who knows that he is entirely distinct from the three bodies is an emancipated person. He has crossed this ocean of Samsara. He is Brahman Himself. He is adored in the three worlds. His glory is indescribable.

Atman is Distinct from the Three Bodies – Witness Consciousness Beyond Gross, Subtle, and Causal Bodies

Atman is distinct from the three bodies because the true self is pure consciousness, while the bodies are changing instruments of experience. Vedanta explains that the individual appears to function through three bodies: the gross body, the subtle body, and the causal body. These three are called Shariras. They belong to the field of nature, change, and experience. Atman, however, is the witness of them all.

The gross body is the physical body made of the five elements. It is born, grows, changes, becomes old, and dies. It has height, weight, color, shape, strength, weakness, health, and disease. It eats, walks, sleeps, works, and acts in the waking state. Most people identify strongly with this body and say, “I am tall,” “I am weak,” “I am hungry,” or “I am sick.” But Vedanta asks the seeker to examine this carefully.

The body is known by awareness. We can observe its condition, movements, pain, comfort, growth, and decay. Whatever is known cannot be the final knower. Since the gross body is an object of experience, it cannot be Atman. Atman is the witness of the body, not the body itself. The body changes every moment, but the sense of awareness remains present.

Atman is distinct from the three bodies because the self does not come and go with bodily conditions. In childhood, the body was different. In youth, it changes. In old age, it changes again. Yet the inner sense of “I am” continues. The body may be healthy or ill, active or tired, but the consciousness that knows these states remains unchanged. This shows that Atman is beyond the gross body.

The subtle body is made of the mind, intellect, ego, senses, and prana. It is not visible like the physical body, but it is experienced through thoughts, emotions, desires, memories, decisions, imagination, breathing, vitality, and sense-functions. The subtle body is responsible for feeling, thinking, judging, willing, and experiencing pleasure and pain.

Most of human suffering comes from identification with the subtle body. When the mind is sad, a person says, “I am sad.” When the intellect is confused, they say, “I am confused.” When ego is hurt, they say, “I am insulted.” But thoughts, emotions, doubts, and ego-sense are also observed. They rise and fall like waves. The one who knows them is different from them.

Atman is distinct from the three bodies because even the subtle body is changing. The mind is calm at one time and restless at another. The intellect is clear today and doubtful tomorrow. Desires arise and disappear. Prana becomes strong or weak. Since all these changes are known, they cannot be the true self. Atman is the light because of which the subtle body is known.

The causal body is the most subtle of the three. It is the seed state of ignorance. It is experienced especially in deep sleep, where the gross body and subtle body are not clearly active. In deep sleep, there is no waking world, no dream world, no active ego, and no distinct thought. Yet ignorance remains, because on waking a person says, “I knew nothing.” This “not knowing” belongs to the causal body.

The causal body gives temporary rest, but it does not give liberation. In deep sleep there is peace, but there is no clear self-knowledge. Ignorance is not destroyed; it is only unmanifest. Therefore, the causal body also cannot be Atman. Atman is the witness even of ignorance and the absence of mental activity. It is present in waking, dream, and deep sleep.

Vedanta uses discrimination to separate Atman from the three bodies. The seeker reflects, “I am aware of the physical body; therefore, I am not merely the gross body. I am aware of thoughts, emotions, prana, and ego; therefore, I am not the subtle body. I am aware of ignorance and blankness after deep sleep; therefore, I am beyond the causal body.” This enquiry reveals the witnessing self.

Atman is distinct from the three bodies just as light is distinct from the objects it illumines. A lamp may shine on a table, wall, book, or person, but it does not become any of them. In the same way, Atman illumines the gross body, subtle body, and causal body without becoming limited by them. It remains pure, untouched, and self-luminous.

Another illustration is the wearer and the clothes. A person may wear different garments, but they are not the garments. The clothes may be new or old, clean or dirty, heavy or light. The wearer remains different from them. Similarly, the three bodies are like coverings worn by consciousness. They appear close, but they are not the real self.

This understanding brings freedom from fear. Fear of death belongs to identification with the gross body. Fear of sorrow belongs to identification with the mind. Fear of ignorance belongs to identification with the causal body. When the seeker understands that Atman is beyond all three bodies, fear gradually becomes weak. The self is not born with the body and does not die with the body.

Meditation helps make this truth steady. Sit quietly and observe the body. Watch the breath, thoughts, emotions, and ego. Notice silence, blankness, and the sense of not knowing. Everything is known in awareness. The awareness itself does not change. Resting in this awareness is Vedantic meditation.

In daily life, this teaching is very practical. When the body suffers, care for it, but remember that you are the witness. When the mind is disturbed, observe it calmly. When ego reacts, examine it. When ignorance or dullness comes, do not identify with it. The three bodies are instruments; Atman is the silent consciousness behind them.

In the end, Atman is distinct from the three bodies is a powerful Vedantic truth. The gross body belongs to the waking world, the subtle body belongs to thought, emotion, prana, and dream, and the causal body belongs to ignorance and deep sleep. Atman is the witness of all three. It is pure consciousness, eternal, unchanged, and ever free. By discrimination, meditation, and self-inquiry, the seeker rises beyond false identification and realizes the true self as peace, wisdom, and liberation.

Moksha Gita