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Having united with parts of one other, they become gross and become the cause for the formation of the gross body. Their subtle essence constitutes the sense objects, five in number such as sound and so on, which contribute to the enjoyment of the experiencer, the individual ego.(74)
Tanmatra/ Panchikarana etc. are adequately described in the posts under the theme Tatwa Bodha. Readers are requested to go through the relevant posts in Tatwa Bodha for better understanding of these terms.
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75. Those thoughtless ones who are bound to these sense objects by the stout ropes of attachment, so very difficult to cut asunder, come and go, carried up and down by the compelling force of the convoy of the reactions of their own past actions.
A samsarin is under the persecution of sense objects because of his attachment to them. These attachments are so strong that they become almost unbreakable. Thus bound to the gross, the ego ekes out its experiences and yearns for more.
Every moment, it perpetrates endless activities each providing its own reactions to be enjoyed or suffered by the same ego. Thus repeatedly, the same ego visits different fields of activities and in a variety of environments.
It again and again enters and leaves the arena of existence, reaping its reaction and sowing new seeds through desire prompted activities, which in their turn, compel it to come again to reap the fruits of the new harvest.
Sankara says mudah; majority of humanity is mudah. So totally deluded; they think their physical body themselves; this is the first attachment. This is to their own physical body; by which they become a physicalized personality.
Even their emotional and intellectual personality are forgotten; they reduce themselves to a physical personality; and through this physical attachment; it is extended to all other attachments.
Attachment to my body is called ahamkara; attachment to the world is called mamakara. Ahamkara mamakara moha, makes a person mudah;
ya esu mudha viṣayesu baddha; they have lost their freedom; they are imprisoned by various sense objects.
When the reactions of the past actions tend neither towards too much enjoyment nor too much suffering, that is, they are almost equibalanced, then such an egocentre, with its slightly predominant tendencies to be either good or bad, presents itself in a human form.
Thus a chance is given to everyone to consciously move either up or down, or towards the infinite freedom of pure godhood. Spiritual endeavour however, is possible neither in the heavenly planes of experiences indicated by the term 'up' nor in the fields of sorrows covered by the term 'down'.
Each of us comes to gain the required field, appropriate and forming a perfectly logical sequence with the motives, thoughts and desires entertained in the past. Guided by the very instincts created in us as a result of our past karmas, that is, ordered by our own karmaduta, we reach our destinations sought by ourselves. They are nothing but frozen past intentions now beginning to thaw.
