ATMA BODHA 13

 

ATMA BODHA 13

PANCHAPRANA –MANO BUDDHII DASA- INDRIYA-SAMANVITAM6

APANCHEEKRITA BHOOTOTHAM SUKSHMANGAM BHOGASADHANAM.

“The five Pranas, the ten organs, the manas and the  buddhi formed from the rudimentary elements (or the Tanmatras) before their fivefold division and mutual combination with one another (pancheekarana)—this is thesubtle Body, the instrument of experience (of the individual”

Sri Sankara describes the nature of the Subtle Body in this verse. He has already explained the nature of the gross or physical body and how “Pancheekarana” takes place. There are vast differences in the creation of plants and animals, higher beings like the humans and the celestials. Behind this wonderful creation and the differences, there is a vibrant force that plays through all these various equipments. It is a wonder, why , in spite of a oneness of existence there is a series of different experiences in everyone. Vedanta deals  about this question theoretically  and practically. The answer given is quite convincing. The word PRANA is very significant. It is the manifestation of life in our body. The five pranas are the five departments of life’s activities. They function in five ways in our body

“ Pranapanas  samananascho  Dana Vyanoucha  Vayavaha”  “ Hrudi Prano gudepanas  samano nabhi samsthitaha Udanah kanta desastho Vyanas sarva sareeragah” There are five pranas in every human being. They are 1 Prana 2 Apana 3 Samana 4 Udana and 5 Vyana. These five vayus or pranas govern all the activities of our body. How they work in our body is indicated below: 1Prana is the life force controlling and regulating the activities of our sense organs. This dynamic force energizes the activities of the sense organs. Prana is seated in our heart. 2 Apana is in charge of the excretory system of our body. It rejects the unwanted and poisonous things from the body. It is at the anal point of our body. 3 Samana is situated in the stomach and looks after the process of digestion and metabolism in the body. It distributes food to various parts of the body according to the need equally. Hunger is felt because of this vayu. It helps in the absorption of food and release of energy.4 Udana is seated in the neck region and is responsible for our speech and modulation of our voice. It helps man to evolve himself and peep into fresh fields of knowledge. Samana is situated at the navel point. 5 Vyana is the supervisor moving all over the body and examining if all vayus are functioning properly. Each Prana performs a different function in our physical body as each minister in charge of a given department. All of them are the expressions of the one government  --LIFE – above.

Our sense organs like the eyes, ears and others are incapable of functioning without the help of these Pranas. The eyes are only instruments and cannot see by themselves. The power of vision issues forth through the mind intellect equipment. If the eyes do not come into contact with the mind intellect,  there is no possibility for any vision. Thus the Subtle Body, formed by the five pranas, ten sense organs, the mind and the intellect, the instrument with which we experience  pleasure and pain, is formed of the  FIVE GREAT ELEMENTS named rudimentary elements or Tanmatras.  But this is before their “Pancheeekarana. The physical or gross body serves as ”The Hall of Experience.”  It is the Subtle Body that renders possible the enjoyment of the objects of the outer world. The Subtle Body is constituted of the instruments of experience.

Kenopanishad explains the importance of the Soul or Brahman in human life. “That which is not seen by the eye, but that by which the eyes are made to see----know that as the Brahman.

“That which is not heard by the ear, but that by which the ears are made to hear---know that as Brahman, and not what people worship here” I(Up i) 7, 8.

Brahman is none other than the Life giving Spirit or PRANA itself!!

 

THE GROSS BODY--ATMA BODHA 12

                                              THE GROSS BODY--- ATMA BODHA 12

PANCHEEKRITA-MAHABHOOTA SAMBHAVAM KARMASANCHITAM

SAREERAM SUKHA – DUKHANAM BHOGAYATANAM UCHYATE

“Determined for each and every individual by his own actions in the past and made up of the Five Elements that have gone through the process of a fivefold self division( Pancheekarana) is the gross body, the medium through which it experiences pleasure and pain.”

Sankara  describes  the origin and development of our gross body and the stages it takes to  complete. Under these bodies or layers of matter is the Atma or Self reveling in its bright consciousness! The three bodies are called 1 the gross body, 2 the subtle body, and 3 the causal body.  We call the body as “panchabhouthika sareera  ie it is made up of the Five Elements. The Five Elements are Space, Air, Fire, Water, and Earth. How do we know that the body is made up of the Five Elements?  Soon after death, when life escapes, the heat contents leave the body and it becomes icy cold. ( Fire) Then it bloats and emits gas.(Air)  Later it decays in its juicy contents. (Water) finally the physical structure decays  to dust. (Earth) Thus the space occupied by the body is yielded back. Gross material is derived from the subtler state.There must be a cause for every effect. Sankara says that our gross body undergoes the process of Panchee karana. What is this process?  It is an elaborate process where  the Five Elements  inter mingle  from the subtle  tan-matras and evolve into the gross elements

THE PROCESS OF PANCHEE KARANA:  the Five great Elements Space, Air, Fire, Water, and Earth  are in their pure and natural form before they are grossified. Because of their purity and natural state, they are called TANMATRAS meaning ‘That alone.’  The grossification takes place in five definite scientific stages.  

Stage 1: `They remain in their own individual pure state.

Stage 2:  Each Tanmantra of all the Five Elements shows a tendency to divide into two halves.

Stage 3: They split into two halves.

Stage 4: Half Tanmatra of each Element remains intact and the other half divides itself into four equal bits--- each bit being one eighth of the whole Tanmatra. Thus each Tanmatra has split into 5 segments—one half bit and four one eighth bits.

Stage 5:  Here, each half remains the same and combines with the four one eighth bits borrowed from all other four Elements.           

This gross human body is the equipment with which we perceive things.  It is with the sense organs provided in our body that we derive our quota of pleasure and pain. In their turn, they give us a measure of our success and failure.

The enjoyment of pleasure (Bhoga) and pain (Soka) is wholly dependent on our thoughts and actions during our countless previous births. It is the effect of the sum total accumulated karma in the previous births. Thi is also called Sanchita Karma. The thoughts and actions during our present existence form the Agami Karma which shapes our future. The pleasure and pain we are suffering at present is called Prarabda Karma.  Tha Vasanas or tendencies from our previous birth persist and cling to us. We have to control the bad Vasanas and try to tread the path of righteousness and dharmic conduct! Man is the architect of his destiny. It is he who can make or mar himself. None can be blamed for his rise or fall, elevation or doom. Everything happens as per one’s Karma. God should not be blamed for whatever happens in life. We should  try to release ourselves from the clutches of maya or illusion and follow the path of spirituality so that we can come nearer and nearer to God. The GROSSBODY, therefore, is the result of our sanchita karma for which we ourselves are responsible. In other words , we deserve the body for which our own actions are the cause. 

SUPERIMPOSITIO ON THE ATMA-- ATMA BODHA 11

SUPER IMPOSITION ON THE ATMA-- ATMA BODHA 11

NANOPADHI- VASADEVA JATI-VARNA-ASHRAMADAYAH

                               

ATMANYAROPITAH-TOYERASA-VARNADI BHEDAVAT

“ Many upadhis or conditionings like caste, color, and position are superimposed on the ATMA! It is like flavor and color are superimposed on water.”

 Sankara elaborates on the same idea he has expressed in the previous verse. Man is the same and his personality factors are the same.  He may be a doctor, an advocate or a porter. The only difference is in the education he receives, his apprenticeship, and the profession he pursues. Though man belongs to the same society, he is called differently because of the professions he follows. Thus each person differs from the other. Physical shape and form may differ, name and caste may be different, emotions and beauty  and intellectual grasp may be totally different, but  the ATMAN is the same in each and every creature! Can we differentiate the ATMAN as  young ATMAN, an old ATMAN, a Christian ATMAN, a Hindu ATMAN, a poor ATMAN,  or a rich ATMAN? The unchanging Substratum of Life in the varied existence of things is the One Reality. It is a silent witness of everything and remains unaffected and unattached to all outward marks. It is always a dispassionate observer of the continuous drama of life!

Kenopanishad   declares,” Smaller than the small and greater than the great, the SELF is hidden in the heart of every creature. A man who is free from desires beholds the glory of that SELF through the tranquility of his mind and senses and becomes freed from sorrow.” (III Up 1. 2, 3.) 7 The fan revolves, the refrigerator cools and the red, blue, and green bulbs are illuminated by the same electric current. This is because of the difference in the manifestations of the energy passing through the different equipments! Forgetting the underlying basic factor that activates these contraptions, we call them all by different names!  It is the one energy that makes all other equipments work smoothly.

 Water by itself is colorless, odorless, and tasteless. But it can change its color, smell and taste according to the nature of extraneous matter it contains.  Sometimes the water is muddy. Sea water looks blue in color. When we add sugar or jiggery water tastes sweet. Numerous drinks and beverages have different colors and tastes depending on the various ingredients mixed with them. Why is one individual different from the other? We wonder at the creative genius of the creator God in bringing into the   world people who are totally dissimilar to one another. The difference is because of the type of  ‘Vasanas’ in each individual. ’Vasanas ‘are the remnants of our past actions, associations and interests in our previous births.Some part of those associations cling to the person in his present birth! As these ‘vasanas differ from one person to the other, People appear different in their nature.

 We have to remove the contamination created by the upadhis, and experience the one inner spirit  running through all the individuals. It is then we realize that the differences we notice are merely a  superimposition on that glorious Substratum. Without that illumination life would be dark and impossible a nonexistent non entity!  

  

THE UNCHANGING BRAHMAN ATMA BODHA10

 

THE UNCHANGING BRAHMAN- ATMA BODHA 10

“YATHAKASO HRISHIKESO NANOPADHI GATO VIBHUH
TAT- BHEDAT- BHINNAVAT- BHATI TAT-NASE KEVALO BHAVET.”

“The All pervading AKASA or Sky appears different because of its association with various Upadhis or conditionings which are different from each other.  On the annihilation of these limited adjuncts the Sky  becomes one and clear. Similarly, BRAHMAN or Truth appears to be different due to its association with the various upadhis or conditionings. It becomes One, once the upadhis are demolished.”

Behind the seeming multiplicity of our existence and varied experiences, there is ONE eternal, unchanging substratum which is called the Brahman or the PARAMATMAN. This is also called as SACCHDANANDA SWARUPA—EXISTENCE- AWARENESS- BLISS. It is the dynamic Truth and no  differentiation is possible in the state of Absolute Reality.  It is really a wonder that we feel and experience the plurality in the world and its objects! We also consider that experience as real! If the  spirit is all pervading in the universe and all its objects, why do we experience plurality and differentiation? Why do the Vedas and the Upanishads declare: “EKAMEVADWITIYAM BRAHMA?” “Brahman is ONE. There is no Second” We cannot blindly accept whatever is described in our sastras and by the ancients and the learned. We have to enquire properly and our head and heart should assimilate any new idea before it becomes really our own.

According to BRIHADARANYAKA UPANISHAD “ The Self is indeed Brahman, consisting of knowledge, mind, life, sight,  hearing----of earth, water, air, ether, light, and no light---of desire, and absence of desire, anger and absence of anger, righteousness and absence of righteousness. It consists of all things. This is what is meant by saying that ‘consists of this and consists of that.” The word Hrishikesa can be split as Hrishika + Isa = Lord of the indriyas or organs viz Lord Vishnu.  It can also be split as Hris +kesa meaning one whose hair is made short. This refers to Lord Krishna with his curly hair clipped on the battlefield of Kurukshetra! Our indriyas are powered by the Self or Brahman and

cannot function in the absence of that dynamic power. In other words, the Self is the Lord of the senses without which we cannot see, or smell, touch or speak.

The KATHA UPANISHAD declares:  Know that the Self is like the lord of the chariot, and the body is his chariot. Know that the intellect is the charioteer and the mind his reins.”

“The senses, they say, are the horses, the objects of the senses their roads. When the Self is in union with the body, the senses and the mind, the wise call HIM the enjoyer.”

“The eyes see not, but that by which the eyes are made to see, know that as the Brahman.”

“The ears hear not, but that by which the ears are made to hear, know that as the Brahman.”

The plurality of the All-Pervading Brahman is because of the Updhis or conditionings through which it functions. When we build a house on the plot there is space or akasa in it. We build the hall, bed rooms, kitchen, store room and others as per our wishes.   All these arrangements enclose space. But we consider them as separate. In short, one Akasa or space is considered as a multiple factor.  This aspect is described as “Mahadakasa and Ghatakasa “  ie the space or Akasa and the enclosed space in the pot. Both are the same but one is enclosed by the pot while the other is not. When the walls of the building are demolished, the room spaces have no individual separate existence. The original Akasa or space is not at all affected. The room spaces as well as the space enclosed within the pot merge into the one all space or Akasa!

Therefore, it is the effect and influence of upadhis, the various limiting factors that are responsible for  the world of plurality. When once these limitations are destroyed, the Substratum of Existence, the One dynamic truth of life is revealed in all its glory. Sankara says that without this Vibhu or Lord, no existence is possible! The Atman or Self is the same before and after Its realization. Imaginary limitations or upadhis distort the mind by super imposition. As these limitations are demolished the Self is realized and rediscovered!!