VERSE 13:
पंचप्राणमनोबुद्धिदशेन्द्रियसमन्वितम् ।
अपंचीकृतभूतोत्थं सूक्ष्माङ्गं भोगसाधनम् ॥
१३॥
PANCHA PRAANA MANAH
BUDDHIH
DASHA INDRIYAH
SAMAN-VITAM
APANCHI-KRITA BHOOTAH
UTTHAM SOOKSHMANGA BHOGA SAADHANAM
(The five Pranas, the
ten organs and the Manas and the Buddhi, formed from the rudimentary elements
(Tanmatras) before their “five-fold division and mutual combination with one
another” (Pancheekarana) and this is the subtle body, the
instruments-of-experience (of the individual).
In the last sloka we learnt about the first
adjunct which is the gross body which is made of the five elements. In this sloka,
Acharya is explaining about the next upadhi, which is the subtle body.
The subtle body or the sookshma sareera consists
of the five vital airs, or the pancha pranas, the five organs of action, five
organs of perception and the mind and intellect. Acharya calls these as the
instruments of experience.
The gross body which is made of the five
elements is the instrument through which we experience the pains and the
pleasures, the subtle body is the instrument responsible for all these senses.
These are responsible for all the thought processes and hence the limited happiness, sadness and all other feelings arising due to the contact with the external world through the gross body.
These are responsible for all the thought processes and hence the limited happiness, sadness and all other feelings arising due to the contact with the external world through the gross body.
It is well known from experience that in deep
sleep when the mind is inactive and all the senses are merged in their source,
one does not feel cold or hunger or any sensation and hence there is but
happiness.
It is only when the mind is active and the senses are working that one can feel through the external sense organs. It is only due to the modifications of the mind that one feels attracted to an object or to the sensual pleasures.
Thus the subtle body is responsible for the enjoyment of the outer world.
It is only when the mind is active and the senses are working that one can feel through the external sense organs. It is only due to the modifications of the mind that one feels attracted to an object or to the sensual pleasures.
Thus the subtle body is responsible for the enjoyment of the outer world.
Hence this subtle body can be called as the seat
of all desires. These also originate from the five elements and hence are
impermanent and insentient.
It is only when due to ignorance and ego, one mistakes them as the Self that all the dualities and
Hence a seeker must clearly know that these are also upadhis and are only illusory limiting adjuncts while the Self which can never undergo any modifications is ever distinct from these.
It is only when due to ignorance and ego, one mistakes them as the Self that all the dualities and
Hence a seeker must clearly know that these are also upadhis and are only illusory limiting adjuncts while the Self which can never undergo any modifications is ever distinct from these.
The illustration here is of an instrument, such
as a pen. An instrument is used for a specific task, and put away when the task
is done. A pen may be picked up when there is some writing to be done. As soon
as the work is complete, the cap is fitted and the pen put away.
In this manner, the subtle body, which is
constituted of 17 parts, may be thought of as being so many instruments. Each
of those 17 instruments has a function. Upon completion of that function it
takes a rest.
The Pranas, are instruments which do not take a
rest like the others, as it has to support life in the body without a break.
The important implication of using the subtle
body as an instrument is that it prevents attachment of the Self building up –
attachment towards the functions performed or that upon which the function is
performed.
When we use pen as an instrument, the pen performs its function of writing but it never gets attached to what is written through / with it, by the user/ writer.
Similarly, knowing that it is only an instrument, the mind and the intellect, and In particular the Chitta or memory of past experiences, would be (rather, should be) used very wisely, without taking much note of all the emotions concerning those experiences.
Similarly, knowing that it is only an instrument, the mind and the intellect, and In particular the Chitta or memory of past experiences, would be (rather, should be) used very wisely, without taking much note of all the emotions concerning those experiences.
Love.
