"Description of Annamaya kośa and its negation (verses 154-164)" :

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Description of Annamaya kośa and its negation (verses 154-164) :
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154. The body is a product of food. It constitutes the food-sheath. It exists because of food and dies without it. It is a bundle of skin, flesh, blood, bones, and filth. Never can it be the self-existing, eternally pure Self.


155. Before its birth it does not exist, nor does it continue to be after its death. It lasts only for a short period. Its qualities are fleeting and by nature subject to change. It is diverse and inert and a sense-object, seen like a jar. How then can it be the Self—the Witness of all changes in all things?


156. The body which is made of arms, legs, etc. cannot be the Self, for even if these organs are amputated or removed, it continues to function efficiently. The body is thus subject to the rule of another and cannot be the Self, the Ruler of all.


157. It is self-evident that the Self is the enduring Reality, that it is different from the body and its characteristics, its states and activities, that It is the Witness of them all.


158. How can the self-existent Self, the Knower, ever be the body consisting of bones, covered with flesh, full of filth and extremely impure?—for It is always distinct from it.


159. The ignorant person identifies with the skin, flesh, fat, bones, and filth. But the person of discrimination knows that the Self is distinct from the body, the unique, and the only Reality.


160. "I am the body", thus thinks an ignorant person. A person of mere book-knowledge considers oneself to be a combination of the body and the soul (jeeva). But the realized sage possessed of discrimination, knows that ―I am Brahman,‖ and looks upon the Eternal Atman as his Self.


161. Cease to identify yourself with this body comprised of skin, flesh, fat, bones, and filth, O ignorant one. Instead, identify yourself with the Absolute Brahman, the Self of all, and thus attain Supreme Peace.


162. There is no liberation for a peson of mere book-knowledge, howsoever well-read in the philosophy of Vedanta, so long as one does not give up false identification with the body, sense-organs, etc., which are unreal.


163. Just as you would not identify yourself with your shadow, your reflection, your dream-body or the body in your mind‘s imagination, so too, you should not identify yourself with your living body.


164. For those who are attached to the unreal, identification with the body is the seed from which all the misery of birth etc. stems forth. Therefore, put in all your efforts to destroy this notion. Once the mind is detached from this identification, there can be no more chance of being born again.


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