.jpg)
This body, the seat of delusion, expressing in terms of'T and 'mine', is termed by reputed sages as the gross body. Sky, air, fire, water and earth are the subtle elements. (73)
In these verses, Sankara describes the gross body. In biology, we frequently find that an organ is discussed by describing its anatomy by an explanation of its cross-sections.
This method does not seem unfamiliar to our ancient tradition, since it is used quite freely and liberally even in the realm of philosophy, when a philosopher explains such subtle things as the 'layers' of a human being. Sankara too, makes free use of this technique of explaining through a cross- section examination. In verse 72 we have a beautiful description, layer by layer, of a cross-section of the physical body.
Let us examine the contents of the body by studying the transverse section of, say, the upper arm. Therein, we shall find at its centre, a pulpy white matter called the marrow (majja), bone (asthi) and still external, a layer of fat (medah), enveloped by the flesh (pala).
On the outer layers of the flesh are conspicuously the blood (rakta) vessels and all these are packed beautifully with two layers of skin of which the inner cream coloured tissue is called the dermis (carma) and the outer thicker layer which we see is called the epidermis (tvak).
These seven items then form the bulk of the body in a transverse section of any part of it.
Light which is not seen anywhere, which is experienced upon the hand, because of the reflecting medium; because the hand reflects the light, there is a confusion that the light is located in the hand only; it has got the limitations.
So the limitless light, is seemingly limited, because of the reflecting medium. Therefore, the reflected medium is the cause of confusion. What confusion?
The seeming limitation; the imprisonment of the light; the seeming limitations of light is caused by the hand; hand does not do any job. Because the hand reflects the light; what mistake we commit?
The light is only here; I do not see the light there; I see the light here; etc. Similarly, the all-pervading consciousness which expresses in the body is seemingly confined to the body because of what? The limitations of the body.
Instead of claiming that I am the all- pervading consciousness, now I claim I am an individual human being. And this is called the basic confusion because, once I claim individuality, then there afterwards all other attributes comes;
We also say that I am so many years old, I am dark, lean, I am male, female etc. and then there afterwards further extension this is my father, my mother, all stories come; and therefore Sankara says moha aspadam; which is the root cause of all delusions.
I question the very consciousness itself. What a tragedy has happened? Now I question the very consciousness itself. That question is raised because of the body only.
And how does it create delusion? aham mama iti prathitam; by making itself available for two types of notion; by making itself available for two types of notions; ahamkara and mamakara. Ahamkara means I-notion; mamakara is my-notion.
The five great elements are described as first created in their subtle form and then through a process of combinations among themselves, they become the gross elements which we are able to perceive with our sense organs. The process by which the subtle elements become the perceivable gross element is described in the next verse.
Love
