1.3. Ātman-Body Relation

Ātman is not merely consciousness, but the support and substratum of knowledge or consciousness. It is the metaphysical ego (i.e. I-sense). It is not just knowledge or cognition, but the locus of knowledge it is. The knowledge or cognition is its attribute (dharma). This meaning is explicitly brought out in Brahmasūtras (2/3/29).

We discussed that the jīva is different from the body, mind, and all senses. Now we highlight the relationship of both. Svāminārāyaṇa presents this relationship in the Vacanāmṛta. “The jīva is the king of the kingdom in the form of this body”? (Gadh. 2/12). The body is dependent on the ātman.

However, according to the Garuda Puraṇa, the seat of the jivātman keeps shifting as per changes in the conditions, as follows. During the waking condition, jivātman resides in/operates through eyes, during dreaming condition jivātman resides in/operates through the throat, during the deep sleep condition, the jivātman resides in/operates through the heart; and in the highest-fourth state of realization, the jivātman resides in/operates through the head (the Central Nervous System - Sahasra-cakra of brahmarandhra).

The Bhagavad-Gītā expresses:

“Human body is called the ‘kṣetram’ or field. One who knows the field or ‘kṣetrajñaḥ’ is called the ātman.” (Bhagavad-Gītā 13/1, p.276)

The three bodies could also be labeled as mere instruments. Just as the soil cannot do without a potter. But we should keep it in mind that even without the help of soil a potter can not make any pot. Similarly, with the help of the body ātman can work.

The Svāminārāyaṇa Bhāṣyakāra explores the relationship between them:

dehastho dehabhinno'yaṃ dehendriyaprakāśakaḥ |
dehādestaṃ vinā naiva svakāryeṣu pravartanam || Svāminārāyaṇa Siddhāntasudhā Kārikā 341 ||

“The jīva is distinct from the body, despite dwelling in it. It illuminates the body and senses. Neither the body nor the senses can engage in their respective tasks in its absence.”