Four bodies of jeevatma

Four bodies of jeevatma

Introduction

In Vedic philosophy, jeevatma is considered a mirror image of Paramatma. As a metaphor, if Paramatma's attributes are like the ocean, jeevatma's attributes are like a drop of water.

Jeevatma’s proto-body ("swaroopa deha") has four supernatural attributes; I.e. “sat” (absolute being), “chit” (conscious being), “ananda” (blissful being) and “atma” (divine being). 

However these supernatural attributes of proto-body are closed by layers of three natural bodies. So jeevatma interacts with the world with its four bodies: (1) Swaroopa deha (proto-body); (2) Linga deha (causal body) covering proto-body; (3) Aniruddha deha (mental body) covering causal body; and (4) Sthoola deha (physical body) covering mental body.

Causal, mental & physical bodies are both impediments to and tools for - spiritual development of the proto-body. For those who are attached to the external world, these bodies become impediments and for those who journey inwards, these bodies become tools of spiritual progress.

The whole purpose of Vedanta is to transcend the said three natural bodies so that the proto-body of jeevatma unifies with paramatma.

Vedic Tribe is happy to bring you this introductory series on - the four bodies of jeevatma. 

Our intention is to create enough curiosity in you so that you study Vedic literature and implement them in your day to day life.

In our next write-up, we will introduce "proto-body" ("swaroopa deha")

Madhwesh K

Vedic Tribe

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1. Swaroopa deha (proto-body)

In Vedic philosophy, jeevatma's "swaroopa deha" is a mirror image of Paramatma. 

"Swaroopa deha" is: “sat” (an absolute being), “chit” (a conscious being), “ananda” (a blissful being) and “atma” (a divine being). While such attributes of Paramatma are unlimited & independent, Jeevatma's are limited & dependent.

These attributes are latent in Jeevatma before it is brought into creation. While transmigrating through the creation, Jeevatma is supposed to develop its inherent qualities; i.e, realise it's absolute existence, reach fullest consciousness, achieve complete blissfulness and attain divinity. As a metaphor, Vedic philosophy uses a seed's potential to become a tree using the elements of creation.

Attributes of this "swaroopa deha" is further elaborated by Lord Krishna in Bhagavad Gita's second Chapter. He says it is indestructible, immeasurable, eternal, immortal, ageless, it cannot be shredded or burnt or dried …etc.

If you are a beginner in spiritual practice, we recommend studying the second chapter of Bhagavad Gita and also Mandukya Upanishad. This gives a great insight into Vedantic propositions and help you progress in your spiritual practice.

In the next write-up we will discuss the second body "causal body" / "Linga deha" which is covering "swaroopa deha".

Madhwesh K

Vedic Tribe

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2. Linga deha (causal body)

Vedic philosophy, a seed is used as a metaphor for the jeevatma's potential. A seed generally comes with a seed-coat (testa) which encapsulates it. 

"Linga deha" can be compared to this seed-coat; i.e. The "Linga deha" encapsulates the "swaroopa deha" like a seed-coat.

When a seed is covered in a seed-coat, it can be preserved and moved around. In an appropriate condition, seed sprouts by breaking out of its seed-coat. Till the condition is appropriate, the seed-coat preserves the seed. Similarly, at the end of creation, the "Linga deha" of a fully developed jeevatma is dissolved so that "swaroopa deha" unifies with Paramatma. Until then "Linga deha" preserves jeevatma so that it transmigrates through the creation and becomes fully developed.

As a seed is born with a seed-coat and then breaks out of it, jeevatma is brought to creation with "Linga deha" and upon full development breaks out of the same.

If you are interested to know more, you may read "Shodashi" by Sri Vishnu Teertha (Madanur).

In our next write-up we will discuss "Aniruddha deha" covering "Linga deha".

Madhwesh K

Vedic Tribe

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3. Aniruddha deha (mental body)

In Vedic Philosophy, “mind” is a subsequent manifestation of gross nature. Hence, the mind operates at all levels of physical reality. In non-living objects, it operates at a subtle level; in living creatures, it operates at rudimentary level; and in humans it operates at an advanced level.

“Aniruddha deha” is the mental body of living creatures. The power of contemplation, introspection, meditation…etc is the direct result of the operation of “aniruddha deha”. It is the body with which jeevathma conducts mental actions.

Unlike “linga deha”, it is not attached to “jeevatma” since inception. Instead it is acquired by “jeevatma” as it transmigrates through the creation and the degree of operation of “aniruddha deha” completely depends on the nature of the physical body it acquires.

As “jeevathma” fully develops, the mind dissolves & the operations of “aniruddha deha” becomes minimal at physical level. It is finally shedded out when “jeevathma” is liberated.

If you are interested to know more, you may read "Shodashi" by Sri Vishnu Teertha (Madanur).

In our next write-up we will discuss "Sthoola deha" covering "Aniruddha deha".

Madhwesh K

Vedic Tribe

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4. Sthoola deha (physical body)

In Vedic philosophy, the physical body of “jeevathma” is made from the natural elements. These natural elements are divided into “pancha bhoota” (i.e., earth, water, air, space and fire/ illumination).

In Mandukya Upanishad, the physical body is compared to a tree where two birds reside: jeevatma & paramatma. In Bhagavad Gita, the physical body is called “kshethra” (place where jeevathma resides) and the almighty is called “kshetrajna” (the one who is the master of this kshetra) (see chapter 13).

In Vedic tradition, “Arjuna” is considered jeevathma riding the chariot (physical body) and “Krishna” the almighty as the one directing it. Hence, the physical body is considered a temple where “jeevatma” is supposed to worship “paramatma”.

The entirety of “Ayurveda” and “Hatha Yoga” is dedicated to the healthy maintenance of the physical body. Feeding and sustaining this physical body is considered “vaishvanara yajna” because ultimately the almighty is absorbing all the experiences of “jeevathma” via this physical body.

If you are interested to know more, you may read “Gheranda Samhita” by Sris Chandra Vasu.

Vedic Tribe is happy to have brought you this introductory series on - the four bodies of jeevatma. 

Our intention is to create enough curiosity in you so that you study Vedic literature and implement them in your day to day life.

All the best.

Madhwesh K

Vedic Tribe