11

Tattva Bodha of Adi Sankaracharya

A Vedantic Primer : Part 2 (contd.)
(Lecture Notes compiled by Venkat Ganesan from the series of
SVBF Lectures given by Dr. S. YEGNASUBRAMANIAN)
2. Analysis of the Individual - jIva vicAra:
(continued)
In the discussion on the Analysis of the
Individual - 7ll:-, in the previous issue, it
was stated that the Atman is different from the
three bodies and the five sheaths, and is the
witness of the three states of Conciousness, the
Author enters into the explanation of each of
the anAtmA aspects, their components and
attributes. The section begins with a discussion
of the SarIra-trayam (three bodies).
2.1 SarIra-traya (three bodies) : sthUla-
sUkshma-kAraNa SarIras
2.1.1 The Gross Body: sthUla SarIra
~ ?U l4P ? What is sthUla SarIra ? Gross
sthUlam- means that it can be known by the
sense organs for direct perception and is vis-
ible to others.
T4 dTPl d : 4 d P4P 7
P O :Olllld U <l~d 7ld
H d llTPd <Hd l"dld
l4l d~ ?U 1
It is composed of the five elements (mahAbhUtas),
that have gone through a process of pacIkaraNam;
is born as a result of good deeds; is the abode to
experience pleasure and pain; is subject to six
modifications, is born, it grows, transforms, decays
and dies is the gross body.
a) What is it made of ? TPl d : 4 d - of the
five great elements Air (vAyu), fire (agni),
earth (prithvi), water (Apah) and space
(AkASa) which are matter, and so body
is also matter.
b) What i s t he process? T 4 d - by
grossification (pancIkaraNam) of these five
elements volume of the body due to
space, respiration due to air; body heat
due to agni; the make up due to water
(fluids) and mineral earth.
c) How is this body acquired? (if all bodies
are made up of the same material, why
there is difference among them animal
body, human body, plant body and even
variations among them?) - P4P 7P -
the body is acquired out of sat karma good
deeds in the past).
d) What is its function? P O :OlllldP -
it is the abode for the experience of plea-
sure, pain etc.
e) What is its nature? - is subject to six modi-
fications ( l4ld ) as follows:
l U <l~d - it exists as potential form in
the mothers womb
l 7ld - is born
l H d - it grows
l llTPd - it transforms
l <Hd - it decays, declines, and
l l"ld - it perishes.
Once we know that the nature of the body is to go
through the shadvikAra , we learn to accept it and
do not protest against it including death. The
author declares that this is sthUla SarIram -
Qd~ ?UP
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2.2 The Subtle Body: sUkshma SarIra
P PU l4P ? What is sUkshma SarIra?
sUkshmam means subtle not visible to
others.
<T4 dTPl d : 4 d P4P 7
P O :OlllPlH THl l llT T
4P l llT T lTl: P" 4 l," 4l
Q P'dUl4?ll: P ll'3ld
dP PUP 1
It is composed of the five elements (mahAbhUtas),
before the process of pancIkaraNam; is born out
of good deeds; is the instrument for the experi-
ence of pleasure and pain; comprises of seven-
teen items, namely, the five sense organs
( j nAnendri yas) , f i ve organs of acti on
(karmendriyas), five prANas (prANa, apAna,
vyAna, udAna and samAna), the mind and the
intellect.
a) What is it made of? TPl d : 4 d - of the
five great elements space, air, fire, water
and earth, born before the process of
pancIkaraNam. They are known as
tanmAtras.
b) How i s the subtl e body acqui red? -
P4P 7P - out of sat karma good deeds
in the past.
c) What is its function? P O :OlllPlH -
the instrument for experiencing pleasure,
pain etc. (as against gross body which is
the house for experiencing) Since there are
varieties of experiences, there should be
varieties of instruments also!
d) How many are there? Q P'dUl4?ll: -
seventeen are listed as follows:
l THl l llT - Five sense organs
l T4P l llT - Five organs of action
l T lTl: - the five prANas
l P: - the mind, and
l l,: - the intellect.
These are subtle and are known as indriyas as
supposed to their gross counterparts known
as goLakas. (For example the physical ear lobe
is the gross version and the power of hearing
is the subtle counterpart). The subtle body
varies from one jiva to another and so every
jiva is unique!
P ll'3ld dP PUP 1 - Alongwith these
seventeen, is called sUkshma SarIram.
The following table summarizes the differences
between the gross body and the subtle body:
sthUla SarIram sUkshma SarIram
l Gross Subtle
l Visible Not visible
l Is the locus of Is the instrument of
Experience Experience
<ldP PlHP
The author then proceeds to the discussion of
each component of the subtle body.
2.2.1 Organs of Perception (jnAna indriyas)
Hl 4 H : Pl H lTP 7ld
T Hl l llT 1
l Hl : Ear ( hearing)
l 4 : Skin (sense of touch)
l H : : Eye (sight)
l Pl : Tongue (taste)
l H lTP : Nose (smell)
The power of any faculty (hearing etc.) of any
individual is only limited, both in quality and
quantity. If one has a limited power, then one
can infer the possibility of a total power of
which he/she is a part.
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l So, for each faculty there is a correspond-
ing total power.
l Power itself does not have an independent
function unless there is a wielder of that
power for example, seeing power is
wielded by the seeing person (jiva) and so
on. Similarly, for the total power, the scrip-
tures visualized a total power wielder,
known as presiding deity for that total
power, - the <lH'3l dl - and the sum-
total of the power of all <lH'3l dl s, is
the power wielded by the Lord, Iswara or
Parameswara. The author gives the list of
the <lH'3ldls and the faculty that each
of the devatas presides over.
Hl~ l dl 1 l l : 1
H : P : 1 Pll T: 1
H lT~ <l"l 1 7ld Hl l dl: 1
l Hl~ l dl 1 The presiding deity of ear
(hearing ) is dik devata- Quarters (Space).
l l l : 1 Of skin (touch) is Air
l H : P : 1 Of eye (sight ) is Surya
l Pll T: 1 Of tongue (taste) is the Lord
of Waters.
l H lT~ <l"l 1 Of nose (smell) are the two
Aswins.
l 7ld Hl l dl: 1 Thus are the presiding
deities of the sense organs.
It should be pointed out that by Waters, Sun
etc., we dont mean the gross form of these,
but the subtle power behind. Having given the
presiding deity over each of the organs of per-
ception, the author gives the list of the func-
tions of each of these jnAnendriyas.
Hl~ l: U TP 1
l l: ~U TP 1
H l l: TP 1
Pll l: P TP 1
H lT~ l: H TP 7ld 1
l Hl~ l: U TP 1 The function of
ear is grasping of sound
l l l: ~U TP 1 The function of
skin is perception of touch.
l H l l: TP 1 The function of
eyes is the perception of forms.
l Pll l: P TP 1 The function of
tongue is the perception of taste.
l H lT~ l: H TP 7ld 1 The function
of nose is the perception of smell.
2.2.2 Organs of Action (karmendriyas)
lllTll ~lld T4P l llT 1
The five organs of action are:
l l4 : organ of speech
l llT : hands
l l : feet
l l : excretory organ
l ~P : genitals
ll dl l: 1 ~dll : 1
lll 'T : 1 llP : 1
~~ 7lld: 1 7ld 4P l dl: 1
Similar to the discussion of jnanendriyas, the
presiding deity for each of the organs of ac-
tion are as follows:
l ll dl l: 1 The presiding deity of
speech is Fire
l ~dll : 1 Of hands, Indra
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l lll 'T : 1 Of legs, Vishnu
l llP : 1 Of excretory organ, Mrityu (Lord
of Death)
l ~~ 7lld: 1 Of genitals,
PrajApati
l 7ld 4Pldl: 1 Thus the presiding deities
of the organs of action
ll l: lTP 1
lll : ~d TP 1
lll : PP 1
lll : P?l: 1
~~ l: <l 7ld 1
Then, the function of each of the organs of
action is enumerated:
l ll l: lTP 1 The function of the
organ of speech is to speak
l lll : ~d TP 1 Of the hands, is
to grasp things.
l lll : PP 1 Of the feet, is move-
ment
l lll : P?l: 1 Of the excretorry
organ, is waste removal
l ~~ l: <l 7ld 1 Of the geni-
tals, is pleasure of procreation.
The author concluded with the discussion of
only ten of the seventeen subtle bodies. Of the
missing seven, two of them, namely, mind and
intellect, are discussed as part of the inner
equipment (<d:4Tll), and five of them ,the
panca prANAs, as part of the panca koSas, later.
For the sake of completion of this section, we
will briefly outline all these seven. The panca
prANAs are responsible for the five-fold physi-
ological functions as follows:
lT: Respiration
<l: Evacuation / Excretion
l: Circulation
l: Reaction, Throwing out
PPl: Digestion / Assimilation
Mind and Intellect are names of one and the
same instrument, called <d:4TP (inner
equipment) based on the function. When there
is indecision and oscillation or doubting, it is
called Mind - P: and is defined later as
P 4~l4lP4 P: 1
When the same equipment does assertion than
oscillation, it is known as Intellect - l,: and
is defined as l"llP4l l,: 1 The presid-
ing deity of Mind is Moon and that of Intellect
is BrahmA.
2.3 Causal Body (kAraNa SarIram)
4lTU l4P ? What is Causal Body?
<ll llll U~ 4lTPl
P~~<Hl ll 44
l~d d4lTUP 1
The one that is unexplainable, without beginning,
and in the form of ignorance (of Truth), which is
the cause for the other two Sareeras, ignorant of
its own Nature, which is free from any division
(transformation), is the kAraNa SarIram or
Causal Body.
The very word kAraNa SarIram itself im-
plies that it is a Body, but the question is, for
what is it the kAraNam (cause)?
U~ 4lTPl - it is the cause for the other
two bodies the sthUla and sUkshma SarIras1
That means that the other two bodies are the
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effect (4l P) and the kAraNa SarIram is the
cause. Let us briefly analyze Cause and Ef-
fect. For example, the seed is the cause for the
tree (effect). What is the difference between
them? The seed is the potential, (dormant)
unmanifest form, while tree is the manifest
form. So, both the kAraNam and the kAryam
are essentially the same but different in con-
dition. Similarly, the kAraNa SarIram is only
the sthUla SarIram and sUkshma SarIram, but
in the dormant condition. Then the question
arises, what is dormant? In a seed, the various
branches, leaves, etc. are not differentiated and
so are imperceptible. But we have to infer that,
even though the differences are imperceptible,
they must be there, since from a mango seed
only a mango tree grows and not an orange
tree! In short, kAraNam must contain kAryam.
So, in kAryam, differences are perceptible and
is called Pl4: and in kAraNam, they are
not perceptible and so is called ll 4:1 So
the kAraNa SarIram is the ll 44 . The
deep-sleep state is identified with the causal
body, since during this state one does not per-
ceive the differences created by the subtle
body and the gross body. It is also described
as <ll ~<ll~<ll P . <ll means
ignorance - <Hl , but in this context it implies
lPl. Atman alone is satyam. It is <ll P -
indescribable, since any mithyA vastu is inde-
scribable. It is <ll since its beginning can-
not be underst ood ( t han cal l i ng i t
beginningless). The concept of time is perceiv-
able only through buddhi which is part of the
sUkshma SarIram and at the plane of kAraNa
SarIram, all concepts of time fails, since buddhi
itself is in dormant form.
P~~<Hl ~As intellect is in potential (or
dormant) form in kAraNa SarIram, so also is
ignorance !! What ignorance? About the true
nature of the Self.
l~d d4lTUP 1 is the kAraNa SarIram
or causal body!
Then what is Atman? Not even kAraNa
SarIram! Why? sthUla and sUkshma SarIras
are different from each other and are not
kAraNa SarIram (are only in the dormant /
potential form in kAraNa SarIram). If sthUla
and sUkshma SarIras are inert matter (as was
discussed earlier), kAraNa SarIram also should
be matter only the subtlest plane of matter,
to the extent that we can never understand.
So all bodies are inert and are anAtmA and
different from Atman.
Table 1 gives a summary of the elements dis-
cussed in this discussion of three bodies to
enable the reader with a quick reference.
Having defined all bodies and enumerated
t hat t hey are di fferent from At man
(~ ?~P P~4lT~Uld~ldld: ), the author
proceeds to show how Atman is different from
the five sheaths (panca koSa:) of the body and
the three states (avasthas), which will be dis-
cussed next.
References / Source of Material
1. Tattvabodha of Sankaracharya, Central
Chinmaya Mission Trust, Bombay. 1995.
2. Tat t vabodha Lect ures by Swami
Paramarthananda, Madras.
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l Physical body or the Gross body (including the physical
organs of perception or Golakam );
l Composed of pancamahAbhutas (five basic elements) namely
space, air, fire, water and earth after pancIkaraNam
(grossification);
l gained by good deeds in the past;
l is a tenement to experience pleasure and pain etc.
l subject to shad-vikAra (undergoes six types of modifications
namely birth, existence, growth, aging, decay and death)
l Subtle body or Astral body;
l controls all physiological functions and powers of the organs
of perception, action, mind and intellect;
l composed of pancamahAbhutas or five basic elements before
pancIkaraNam.
l Gained by good deeds in the past;
l is an instrument to experience pleasure and pain etc.;
l composed of seventeen components - jnAnendriyas (five
organs of perception), karmendriyas (five organs of action),
panca prANas (five different airs), manas (mind) and buddhi
(intellect).
l Organs of perception or the powers behind them are called
jnAnendriyas. They are ears(hearing), skin(touch), eyes(sight
or experience of forms), tongue(cognition of taste) and nose
(cognition of smell).
l It is unique in our scripture and culture to associate a devata
(deity) for each one of the organs or the power behind.
Presiding deities are: for ear - Space; skin Air; eyes Sun;
tongue Varuna; and nose -Aswini Kumaras.
l Organ of action are karmendriyas. The organs and presiding
deities are as follows - Speech (to speak) Fire; Hands (to
catch or grasp) Indra; Legs (locomotion) Vishnu; Anus
(excretion) Mrutyu; and Genital organs(procreation) -
Prajapati.
l No discussion of the panca prANas, mind and intellect are
given at present, but the author discusses them later.
l Causal body; the cause for the other two bodies;
l It is not describable (anirvacanIya) ;
l it indicates a state of ignorance since mind and intellect
are absent and it is neither existing in all periods of
time(past, present and future) nor non-existent.
l Causal body influences the deep sleep state (which is
discussed later);
l Ignorance of the true nature of the Sel f resul ts i n
misconception and incorrect identification with gross and
subtle bodies.
Table 1. SarIra trayam xrIr~]ym
sthUla SarIram
sUkshma SarIram
kAraNa SarIram