Thus the Ātman established in the body does not find the nature of the body.

Sthita —established— does not imply spatial location. The Ātman is not “inside” the body like a Christian soul in the chest. It is deha-stha in the sense that the body appears within the Ātman, just as a wave appears in the ocean. The Ātman “contains” the body, not the other way around.

Na vindati: it does not find, it does not acquire, it does not become. The nature of the body —to be born, die, change, suffer— never touches the Ātman. This is not abstract theory; it is verifiable meditative experience. When attention is absorbed in samādhi, the body may remain motionless for hours without the yogi “feeling” the body. Prajñā reveals that the body is dṛśya, an object, not the draṣṭṛ, the subject. The one who meditates is not the body that meditates; it is consciousness knowing itself.

This dissociation is not psychotic; it is viveka, correct discrimination. The sādhaka established in this vision lives in the body as one lives in a house: using it, caring for it, but knowing they are not it.