165.  The second sheath, the Pranamaya Kosa, is composed of the five organs of action, the five vital forces (Pranas). Within the body sheath, this Pranamaya Kosa engages itself in all the activities of the body.
nWvaÏma¢p    p#aNmyaE    vay¤¢vkaraE
gÓta{{gÓta    vay¤vdÓtrqb¢hrEx:    ,
yÞma¢Ïk¢·t¯Àva¢p    n    vEäO£¾m¢n¾|
Þv|    vaÓy|    va    ¢k·n    ¢nÏy|    prtÓæO:    ,   166   ,  

nWvaÏma¢p

neither Atman

p#aNmyaE

the vital sheath of the self

vay¤¢vkaraE

it is a modification of Vayu

gÓta{{gÓta

enters into and comes out of the body

vay¤vdÓtrqb¢hrEx:

like the air,in and out

yÞma¢Ïk¢·t¯Àva¢p

in the least, either its own

n   vEäO£¾m¢n¾|

in prosperity or in distress

Þv|

own

vaÓy|   va

or those of others

¢k·n

not even

¢nÏy|

always

prtÓæO:

being eternally dependent on the Self

 
166.  The second sheath too is not the Atman. Unlike the Atman, it moves and changes, and it does not know what is good or bad for itself.It is subject of something else and hence cannot be the Atman.
åOanE¢Ód#ya¢N    c    mnà    mnaEmy:    Þyat¯
kaESaE    mmah¢m¢t    vÞt¤¢vkÚphEt¤:    ,
s|åOa¢dBEdklnak¢ltaE    bl£ya|
ÞtÏp¥vIkaESm¢Bp¥yI    ¢vj¦ØBtE    y:    ,   167   ,  

åOanE¢Ód#ya¢N  c

the organs of knowledge

mnà	with the mind

mnaEmy:

the mental

Þyat¯

form

kaESaE

sheath

mmah¢m¢t

things such as"I" and " Mine"

vÞt¤¢vkÚphEt¤:

the cause of the diversity

s|åOa¢dBEdklnak¢ltaE

creating differences of name etc.,

bl£ya|

is powerful

ÞtÏp¥vIkaESm¢Bp¥yI

manifests itself as permeating the preceding

¢vj¦ØBtE  y:

the vital sheath.

 
167.   The third sheath is the Manomaya Kosa, comprised of the organs of feeling and the mind. The mind thinks of itself as separate, but fills the other two sheaths.
p·E¢Ód#y:    p·¢BrEv    haEt¦¢B:
p#c£ymanaE    ¢vxyaÇyDarya    ,
jaÇvÚymanaE    bh^vasnEÓDnW
mInaEmya¢g"vIh¢t    p#p·m¯    ,   168   ,  

p·E¢Ód#y:

five sense-organs

p·¢BrEv

which serve as priests

haEt¦¢B:

of numerous desires

p#c£yman:

the sacrificial fire

¢vxyaÇyDarya

fed with the fuel

jaÇvÚyman:

set ablaze

bh^vasnEÓDnW

by the sense-objects

mInaEmya¢g"vIh¢t

which act as the stream of oblations

p#p·m¯

brings about this phenomenal universe

 
168.  The mind knows through the five senses and makes them the givers of oblations, with objects of the senses being the offerings of butter, and desire, the fuel.
n    /ÞÏy¢vïa    mnsaE{¢t¢r³a
mnaE    /¢vïa    BvbÓDhEt¤:    ,
t¢Þm¢Óvn¾E    skl|    ¢vn¾|
¢vj¦¢ØBtE{¢ÞmÓskl|    ¢vj¦ØBtE    ,   169   ,  

n   /ÞÏy¢vïa

ignorance (Avidya) outside the mind

mnsaE{¢t¢r³a

there is none

mnaE   /¢vïa

the mind alone is Avidya

BvbÓDhEt¤:

the cause of the bondage of transmigration

t¢Þm¢Óvn¾E

when that is destroyed

skl|

all else

¢vn¾|

is destroyed

¢vj¦¢ØBtE{¢ÞmÓskl|

and when it is manifested,everything

¢vj¦ØBtE

else is manifested.

 
169.   The mind is the source of Avidya, the cause of all bondage. When it is present, the universe is manifest, bu when it dies, everything is destroyed.
Þvp"E{TIS¥ÓyE    s¦j¢t    ÞvS³ya
BaEÀÏra¢d¢vá|    mn    ev    svIm¯    ,
tTWv    jag#Ïya¢p    naE    ¢vSEx
ÞtÏsvImEtÓmnsaE    ¢vj¦ØBNm¯    ,   170   ,  

Þvp"E{TIS¥ÓyE

when there is no actual contact and in dreams

s¦j¢t

creates

ÞvS³ya

the mind alone

BaEÀÏra¢d¢vá|

the whole universe consisting of the

mn   ev

the mind

svIm¯

all

tTWv

therefore

jag#Ïya¢p

in the waking state

naE   ¢vSEx

no difference

ÞtÏsvImEtÓmnsaE

all this (phenomenal universe)

¢vj¦ØBNm¯

is the projection of the mind.

 
170.  Even as in the dream state, the mind creates its objects, so too does it end all that we see in the state of wakefulness. There is no difference between the waking and dream states--whatever is seen in them, is a creation of the mind.