The sheath of the intellect

   The intellect (buddhi) along with the five organs of sense, the modifications of the mind (vrittis), and the notion of agency is known as the sheath of the intellect (vijnaanamayakosha). Because of the reflection of pure consciousness in it this sheath appears to have consciousness. Like the earlier sheaths, this sheath is also a modification of prakriti, since it is a product of the five subtle elements. It is characterized by knowledge and action. It is the cause of the identification of the jiva with his body and organs. It is beginningless because creation is beginningless. It performs various actions, good and bad, prompted by its vaasanas. The states of waking and dream and the experiences of joy, sorrow, etc., belong to it. (In these statements this sheath is identified with the subtle body of which it forms a part.) Because of the identification of the Atma with this sheath, the qualities of the latter are wrongly attributed to the Atma, just as fire is said to be long or round according to the shape of the iron rod or ball which has been made red-hot.

   It has been said above that the sheath of the intellect, which is the limiting adjunct of the Atma, is beginningless. The question arises, whether it is also endless, in which case, no liberation would be possible. The answer is that this limitation and the consequent identification with the sheath are only due to delusion caused by ignorance. The Atma is unattached, actionless and formless. It can have no connection with the objects of the world, just as blueness has really no connection with the sky. Jivahood continues only as long as there is delusion born of ignorance. When the delusion ceases on the destruction of ignorance by knowledge, the jivahood ceases and there is only Atma or Brahman.

   Though avidya is beginningless, it has an end. When right knowledge arises, avidya ceases to exist. The knowledge that the jivatma is none other than the Paramatma (Brahman) is what is called right knowledge.

   Just as water is not clear when it is associated with mud, but becomes clear when the mud is removed, the Atma is realized in its pure state when the taint of identification with the body-mind complex is removed.

   The sheath of the intellect cannot be the Atma because it is subject to change, is insentient, is limited, is an object of perception and is not constant, being dormant in deep sleep. 

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