•There are five Koshas which we have known from Tattvabodha – these are: Annamayah Kosha Manomayah Kosha Pranamayah Kosha Vijnanamayah Kosha Anandamayah kosha
•A Jiva – Considers himself by mistake as physical body and becomes a Karta & a Bhokta and thus has to incur Karmaphala by which he obtains Papa & Punya which leads to Punarapi Jananam and Punarapi Maranam – the cycle of birth and death goes on.
In a previous verse 188 of Viveka chudamani Shankaracharya says:
Out of all the Koshas the Vijnanamaya kosha is the most brilliant and the Jiva considers himself this only. Why?
Because of its extreme proximity to Paramatma, the Self. This is also the subtlest. This Jivatma which comprises Buddhi & Borrowed consciousness sees itself as a separate entity and believes to be Plural or separate from others.
In the verse 206 Shankaracharya is saying the Vijnanamayah Kosha is not the Atma
Shankaracharya here in this verse is stating that this Vijnanamaya kosha is not Paramatma
This is also not Paramatma
This vijnanamaya kosha Paramatma na syat
For a Gyani – all the Koshas including the Vijnanamaya Kosha is not Atma!
For an Agyani – All these Koshas are his self only, specially the Vijyanamaya kosha!
The Vijnanamaya kosha is not me – it is anatma – because it is subject to change- vikāritvāt. Intellectual personality is subject to change- I am aware of this change – so I can not be what is changing. Atma is Nirvikarah – the Shruti says.
•Vijnanamaya is also Jadam – jjadatvacca – Brain is only a Jada vastu – it is inert & is given sentience by the Atma
•Paricchinnatvahetutah – mind and intellect (vijnanamaya kosha) are limited and Atma is limitless.
•Drushyatvaat – Vijnanamayah kosha is an object of our senses – we are conscious of our intellect and hence can not be subject.
•Vyabhichaaritvaat – it is not constantly present- the intellect is not serving all the time. In deep sleep it is not available – as it is not available all the time it cannot be Atma, vyabhichaaritvam means it disappears and appears.
•Anityatvaat – it is not eternal, The intellect is mortal, changing and variable.
This all means that Vijnanamaya kosha can not be the Self, the reality which is Eternals!
Anityah vijnanamayah nityah atma na isyate na bhavathi - The impermanent Vijnanamaya cannot be permanent Atma.