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21. From the rajas portion of the five elements arose in turn the organs of actions known as the organ of speech, the hands, the feet, and the organs of excretion and generation.
22. From a combination of them all (i.e. the rajas portions of the five subtle elements) arose the vital air (Prana). Again, due to difference of function it is divided into five. They are Prana, Apana, Samana, Udana and Vyana.
23. The five sensory organs, the five organs of action, the five vital airs, mind and intellect, all the seventeen together from the subtle body, which is called the Suksma or linga sarira.
24. By identifying himself with the subtle body (and thinking it to be his own), Prajna becomes known as Taijasa, and Isvara as Hiranyagarbha. Their difference is the one between the individual and the collective (i.e. one is identified with a single subtle body and the other with the totality of subtle bodies).
25. Isvara (as Hiranyagarbha) is called totality because of his sense of identification with all the subtle bodies (of the universe). The other (the Taijasa) is called ‘individual” because it lacks this knowledge (and is conscious only of his self, being identified with his own subtle body).
26. To provide the Jivas with objects of enjoyment and make the bodies fit for such enjoyment, the all-powerful Isvara has made each of the (subtle) elements partake of the nature of all others.
27. Dividing each element into two equal halves and one half of each again into four (equal parts) the Lord mixed the subtle elements so that each gross element thus formed should contain one half of its own peculiar nature and one eighth of that of each of the other four.
28. From these composite elements the cosmic egg arose, and from it evolved all the worlds as well as all the objects of experience and the bodies in which the experience take place. When Hiranyagarbha identifies himself with the totality of gross bodies he is known as Vaisvanara; when Taijas as do so with individual gross bodies (e.g.) of the devas, men or lower animals, they are known as Visvas.
29. They see only external things and are devoid of the knowledge of their true inner nature. They perform actions for enjoyment, and again they enjoy for performing action.
30. They go from birth to birth, as worms that have slipped into a river are swept from one whirlpool to another and never attain peace.
31. When the good deeds performed by them in past births bear fruit, the worms enjoy rest being lifted from the river by a compassionate person and placed under the shade of a tree on the bank.
32. Similarly, the Jivas (finding themselves in the whirlpool of samsara), receive the appropriate initiation from a teacher who himself has realised Brahman, and differentiating the Self from its five sheaths attain the supreme bliss of release.
33. The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.
34. The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action, and which is the effect of the rajas aspect of Prakriti is called the vital sheath.
35. The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.
36. The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.
37. By differentiating the Self from the five sheaths through the method of distinguishing between the variable and the invariable, one can draw out one’s own Self from the five sheaths and attain the supreme Brahman.
38. The physical body present in one’s consciousness is absent in the dreaming state, but the witnessing element, pure consciousness, persists (in both the waking and dreaming states). This is the invariable presence (anvaya) of the Self. Though the self is perceived, the physical body is not; so the latter is a variable factor.
39. Similarly, in the state of deep sleep, the subtle body is not perceived, but the Self invariably witnesses that state. While the self persists in all states the subtle body is not perceived in deep sleep and so it is called a variable factor.
40. By discrimination of the subtle body (and recognition of its variable, transient character), the sheaths of the mind, intellect, and vital airs are understood to be different from the Self, for the sheaths are conditions of the three gunas, and differ from each other (qualitatively and quantitatively).
41. Avidya (manifested as the causal body of bliss sheath) is negated in the state of deep meditation (in which neither subject nor object is experienced), but the Self persists in that state; so it is the invariable factor. But the causal body is a variable factor, for though the Self persists, it does not.
42. As the slender, internal pith of munja grass can be detached from its coarse external covering, so the Self can be distinguished through reasoning from the three bodies (or the five sheaths). Then the Self is recognised as the supreme consciousness.
43. In this way the identity of Brahman and Jiva is demonstrated through reasoning. This identity is taught in the sacred texts in sentences such as ‘That thou art’. Their method of explaining the truth is through the elimination of incongruous attributes.
44. Brahman becomes the material and efficient cause of the world when associated with those aspects of Maya in which there is a predominance of tamas and sattva respectively. This Brahman is referred to as ‘That ‘ in the text ‘That thou art’.


good effort

piece connected to part-1 has the same continue ordain for accomplishment of revealing the vedanta.

NIDHI PARKASH | Tue, 08/11/2009 - 18:14