Garlands for gross body only; both garland and body wither away
Date uploaded in London – 26 July 2024
Contact – swami_48@yahoo.com
Pictures are taken from various sources for spreading knowledge.
this is a non- commercial blog. Thanks for your great pictures.
tamilandvedas.com, swamiindology.blogspot.com
https://www.pustaka.co.in/home/author/london-swaminathan
xxxx
சுவைஒளி ஊறுஓசை நாற்றமென ஐந்தின்
வகைதெரிவான் கட்டே உலகு.– Tirukkural 27
Taste, light, touch, sound, and smell: who knows the way
Of all the five,- the world submissive owns his sway- Tiruk Kural 27
xxxx
From Sloka 87, Sankara describes the gross body and subtle body and Five Pranas (praanaas)—all Yogic jargon.
To understand these here is a simple guide
Gross body- the ordinary physical body; in Sanskrit it is called sthuula sariira or sthuula deha
Subtle body- suukshma sariira
Praana – general term ‘breath’; but it has more meaning such as a vital , subtle energy; a psychic force which animates the universe and breathes in man.
Five praanaas is explained by Swami Chinmayananda in his VC commentary as follows:
Prana is very often misunderstood as breath. In philosophical terminology, Prana stands for the manifested Life Energy which expresses itself in various physiological functions such as
Perception – prana
Excretion – apaana
Digestion – vyaana
Circulation – samaana
Thinking – udaana.
These varying names are given to one and the same
Vital Energy of Life only because they are its various modifications. They are only functional names. See sloka 95.
Slokas 87 to 91 – Gross body condemned
Sloka 92- Organs of Perception and Action
Slokas 93 and 94- Inner instruments
Sloka 95- The Five Pranas
Slokas 96 to 101 – Subtle Body Effects
In 97, subtle body is called Linga Sarira
xxxx
Sloka 88
पञ्चीकृतेभ्यो भूतेभ्यः स्थूलेभ्यः पूर्वकर्मणा ।
समुत्पन्नमिदं स्थूलं भोगायतनमात्मनः
अवस्था जागरस्तस्य स्थूलार्थानुभवो यतः ॥ ८८ ॥
pañcīkṛtebhyo bhūtebhyaḥ sthūlebhyaḥ pūrvakarmaṇā |
samutpannamidaṃ sthūlaṃ bhogāyatanamātmanaḥ
avasthā jāgarastasya sthūlārthānubhavo yataḥ || 88 ||
88. The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.
XXXX
SANDAL PASTE AND GARLANDS
बाह्येन्द्रियैः स्थूलपदार्थसेवां
स्रक्चन्दनस्त्र्यादिविचित्ररूपाम् ।
करोति जीवः स्वयमेतदात्मना
तस्मात्प्रशस्तिर्वपुषोऽस्य जागरे ॥ ८९ ॥
bāhyendriyaiḥ sthūlapadārthasevāṃ
srakcandanastryādivicitrarūpām |
karoti jīvaḥ svayametadātmanā
tasmātpraśastirvapuṣo’sya jāgare || 89 ||
89. Identifying itself with this form, the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste, by means of the external organs. Hence this body has its fullest play in the waking state.
XXXX
सर्वापि बाह्यसंसारः पुरुषस्य यदाश्रयः ।
विद्धि देहमिदं स्थूलं गृहवद्गृहमेधिनः ॥ ९0 ॥
sarvāpi bāhyasaṃsāraḥ puruṣasya yadāśrayaḥ |
viddhi dehamidaṃ sthūlaṃ gṛhavadgṛhamedhinaḥ || 90 ||
90. Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world.
மெய்வாய்கண் மூக்குச் செவியெனப் பேர்பெற்ற
ஐவாய வேட்கை அவாவினைக் – கைவாய்
கலங்காமற் காத்துய்க்கும் ஆற்ற லுடையான்
விலங்காது வீடு பெறும். – நாலடியார்
Repression of sensuous emotions.
He who undisturbed, in the ordered way of right, has power to guard and guide the
desires and lusts that find entrance by the five sense-gates, called ‘body, mouth, eye,
nose, and ear’ – unfailing shall gain ‘release.’—Naaladiyaaar poem
XXXX
BRICKS AND BOUQUETS
स्थूलस्य संभवजरामरणानि धर्माः
स्थौल्यादयो बहुविधाः शिशुताद्यवस्थाः ।
वर्णाश्रमादिनियमा बहुधामयाः स्युः
पूजावमानबहुमानमुखा विशेषाः ॥ ९१ ॥
sthūlasya saṃbhavajarāmaraṇāni dharmāḥ
sthaulyādayo bahuvidhāḥ śiśutādyavasthāḥ |
varṇāśramādiniyamā bahudhāmayāḥ syuḥ
pūjāvamānabahumānamukhā viśeṣāḥ || 91 ||
91. Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours.
படுமழை மொக்குளின் பல்காலும் தோன்றிக்
கெடுமிதோர் யாக்கையென் றெண்ணித் – தடுமாற்றம்
தீர்ப்பேம்யாம் என்றுணரும் திண்ணறி வாளரை
நேர்ப்பார்யார் நீணிலத்தின் மேல் – Naladiyar
The body a bubble
‘Like a bubble, that in pelting rain appears full oft, and disappears, is this our frame.’
So sages have judged, steadfast in wisdom, and have decided to end this dubious
strife. On this wide earth who equal these?- Naaladiyaar Poem
XXXX
Five Organs- Five Senses
बुद्धीन्द्रियाणि श्रवणं त्वगक्षि
घ्राणं च जिव्हा विषयावबोधनात् ।
वाक्पाणिपादा गुदमप्युपस्थः
कर्मेन्द्रियाणि प्रवणेन कर्मसु ॥ ९२ ॥
buddhīndriyāṇi śravaṇaṃ tvagakṣi
ghrāṇaṃ ca jivhā viṣayāvabodhanāt |
vākpāṇipādā gudamapyupasthaḥ
karmendriyāṇi pravaṇena karmasu || 92 ||
92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work.
Only a person who comprehends the real nature of the five senses’
Can appropriately live his life on earth- Kural 27
பொறிவாயில் ஐந்தவித்தான் பொய்தீர் ஒழுக்க
நெறிநின்றார் நீடுவாழ் வார்.-Kural 6
English Couplet 6:
Long live they blest, who ‘ve stood in path from falsehood freed;
His, ‘Who quenched lusts that from the sense-gates five proceed’
Couplet Explanation:
Those shall long proposer who abide in the faultless way of Him who has destroyed the five desires of the senses
XXXX
निगद्यतेऽन्तःकरणं मनोधीः
अहंकृतिश्चित्तमिति स्ववृत्तिभिः ।
मनस्तु संकल्पविकल्पनादिभिः
बुद्धिः पदार्थाध्यवसायधर्मतः ॥ ९३ ॥
अत्राभिमानादहमित्यहंकृतिः ।
स्वार्थानुसन्धानगुणेन चित्तम् ॥ ९४ ॥
nigadyate’ntaḥkaraṇaṃ manodhīḥ
ahaṃkṛtiścittamiti svavṛttibhiḥ |
manastu saṃkalpavikalpanādibhiḥ
buddhiḥ padārthādhyavasāyadharmataḥ || 93 ||
atrābhimānādahamityahaṃkṛtiḥ |
svārthānusandhānaguṇena cittam || 94 ||
93-94. The inner organ (Antahkaraṇa) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of seeking for pleasurable objects.
निगद्यतेऽन्तःकरणं मनोधीः
अहंकृतिश्चित्तमिति स्ववृत्तिभिः ।
मनस्तु संकल्पविकल्पनादिभिः
बुद्धिः पदार्थाध्यवसायधर्मतः ॥ ९३ ॥
अत्राभिमानादहमित्यहंकृतिः ।
स्वार्थानुसन्धानगुणेन चित्तम् ॥ ९४ ॥
nigadyate’ntaḥkaraṇaṃ manodhīḥ
ahaṃkṛtiścittamiti svavṛttibhiḥ |
manastu saṃkalpavikalpanādibhiḥ
buddhiḥ padārthādhyavasāyadharmataḥ || 93 ||
atrābhimānādahamityahaṃkṛtiḥ |
svārthānusandhānaguṇena cittam || 94 ||
93-94. The inner organ (Antahkaraṇa) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of seeking for pleasurable objects.
प्राणापानव्यानोदानसमाना भवत्यसौ प्राणः ।
स्वयमेव वृत्तिभेदाद्विकृतिभेदात्सुवर्णसलिलादिवत् ॥ ९५ ॥
prāṇāpānavyānodānasamānā bhavatyasau prāṇaḥ |
svayameva vṛttibhedādvikṛtibhedātsuvarṇasalilādivat || 95 ||
95. One and the same Prāṇa (vital force) becomes Prāṇa, Apāna, Vyāna, Udāna and Samāna according to their diversity of functions and modifications, like gold and water, etc.
वागादि पञ्च श्रवणादि पञ्च
प्राणादि पञ्चाभ्रमुखानि पञ्च ।
बुद्ध्याद्यविद्यापि च कामकर्मणी
पुर्यष्टकं सूक्ष्मशरीरमाहुः ॥ ९६ ॥
vāgādi pañca śravaṇādi pañca
prāṇādi pañcābhramukhāni pañca |
buddhyādyavidyāpi ca kāmakarmaṇī
puryaṣṭakaṃ sūkṣmaśarīramāhuḥ || 96 ||
96. The five organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Prāṇas, Buddhi and the rest together with Nescience, desire and action – these eight “cities” make up what is called the subtle body.
इदं शरीरं शृणु सूक्ष्मसंज्ञितं
लिङ्गं त्वपञ्चीकृतसंभवम् ।
सवासनं कर्मफलानुभावकं
स्वाज्ञानतोऽनादिरुपाधिरात्मनः ॥ ९७ ॥
idaṃ śarīraṃ śṛṇu sūkṣmasaṃjñitaṃ
liṅgaṃ tvapañcīkṛtasaṃbhavam |
savāsanaṃ karmaphalānubhāvakaṃ
svājñānato’nādirupādhirātmanaḥ || 97 ||
97. Listen – this subtle body, called also Liṅga body, is produced out of the elements before their subdividing and combining with each other, is possessed of desires and causes the soul to experience the fruits of its actions. It is a beginningless superimposition on the soul brought on by its own ignorance.
xxxx
स्वप्नो भवत्यस्य विभक्त्यवस्था
स्वमात्रशेषेण विभाति यत्र ।
स्वप्ने तु बुद्धिः स्वयमेव जाग्रत्
कालीननानाविधवासनाभिः ॥ ९८ ॥
कर्त्रादिभावं प्रतिपद्य राजते
यत्र स्वयं भाति ह्ययं परात्मा ।
धीमात्रकोपाधिरशेषसाक्षी
न लिप्यते तत्कृतकर्मलेशैः
यस्मादसङ्गस्तत एव कर्मभिः
न लिप्यते किंचिदुपाधिना कृतैः ॥ ९९ ॥
svapno bhavatyasya vibhaktyavasthā
svamātraśeṣeṇa vibhāti yatra |
svapne tu buddhiḥ svayameva jāgrat
kālīnanānāvidhavāsanābhiḥ || 98 ||
kartrādibhāvaṃ pratipadya rājate
yatra svayaṃ bhāti hyayaṃ parātmā |
dhīmātrakopādhiraśeṣasākṣī
na lipyate tatkṛtakarmaleśaiḥ
yasmādasaṅgastata eva karmabhiḥ
na lipyate kiṃcidupādhinā kṛtaiḥ || 99 ||
98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various desires of the waking state, while the supreme Ātman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.
xxxxx
सर्वव्यापृतिकरणं लिङ्गमिदं स्याच्चिदात्मनः पुंसः ।
वास्यादिकमिव तक्ष्णस्तेनैवात्मा भवत्यसङ्गोऽयम् ॥ १00 ॥
sarvavyāpṛtikaraṇaṃ liṅgamidaṃ syāccidātmanaḥ puṃsaḥ |
vāsyādikamiva takṣṇastenaivātmā bhavatyasaṅgo’yam || 100 ||
100. This subtle body is the instrument for all activities of the Ātman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Ātman is perfectly unattached.
—–SUBHAM—-
VC part 23, Five Pranas, Subtle body, Dream, Gross body, Sthula, Sukhma, Sarira
Tamil and Vedas 