STHULA-SUKSHMA-KARANA SARIRAS

(Sarira-Traya)

After stating that Atman is other than the three “bodies” and the five sheaths and that it is the witness of the three states of Consciousness, the teacher next proceeds to explain in detail, what each of these terms means.

10.1 STHULA SARIRA

10.1 स्थूलशरीरं किम्? What is Sthula Sarira (the gross body)?

10.2 पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगायतनं शरीरं, अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति ष‌ड्विकारवदेतत्स्थूलशरीरं।

That which is composed of the five Mahabhutas (elements) after they have undergone the process of Panchikarana; born as a result of good actions of the past; the tenement to earn the experiences of sukha, dukha and the like, and subject to the six modifications namely: “is born, grows, changes, decays and dies” is the gross body.

The Sthula Sarira or the Gross body is that which is composed of the five great elements viz. Space (Akasa), Air (Vayu), Fire (Agni), Water (Apah) and Earth (Prithvi). The gross body is created by the grossification (Panchikarana) of these elements.

The volume of the body occupies “space”, the breathing and the respiratory system is due to “air”, the warmth in the body is due to “fire”, and the body is made up of “water” and the mineral (earth).

This physical body in human form is considered to be acquired as a result of good deeds in the past (Satkarma-janya). This body is also the hutment or the counter for experiencing pleasure, pain, etc. It is subject to disintegration and is also subject to the six modifications (Shat Vikara). These modifications are: Existence (Astitva), Birth (Janma). Growth (Vardhana), Maturity (Viparinama), Decay (Apakshaya) and Death (Vinasa).

11. SUKSHMA SARIRA

11.1 सूक्ष्मशरीरं किम् ? What is the Sukshma Sarira (the subtle body)?

11.2 अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगसाधनं पञ्चज्ञानेन्द्रियाणि पञ्च कर्मेन्द्रियाणि पञ्चप्राणादयः मनश्चैकं बुद्धिश्चैका एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् ।

That which is composed of five Mahabhutas (elements) prior to their undergoing the process of Panchikarana, born of good actions of the past, the instruments for the experiences of pleasure, pain etc. constituted of the seven-teen items namely: the five Jnanendriyas, (sense organs) the five Karmendriyas, (the organs of action) the five Pranas (Prana, Apana, Udana, Samana and Vyana) the mind and the intellect is the Subtle body.

While the gross body consists of the external ‘hutment’ and the internal gross physiological systems, the subtle body is the counterpart that keeps the gross body alive, performs all the physiological functions and operates the organs of action and perception. The physical body dies when the subtle body departs.

The subtle body consists of seventeen components. These are; the five organs of perception, the five organs of action, the five Pranas, the mind (Manas) and the intellect (buddhi). The senses of perception and action are not the gross external organs (these are included in the gross body) but their subtle counterparts which actually operate the gross body. The subtle body varies from body to body and from one form to the other (e.g. human, animal etc.) and therefore every individual is a unique entity.

The subtle body is composed of the five great elements, but before their grossification. They are called the Tanmatras. It is also acquired as a result of good deeds in the past. It is the instrument of experience (as against the gross body which is the counter or hutment) of pleasure, pain etc.

11.3 JNANA INDRIYAS (Organs of Perception)

11.3 श्रोत्रं त्वक् चक्षुः रसना घ्राणम् इति पञ्च ज्ञानेन्द्रियाणि ।

Ear, skin, (sense of touch) eyes, tongue (sense of taste) and nose (smell): these are the five Jnanendriyas organs of perception.

11.4.1 श्रोत्रस्य दिग्देवता। The presiding deity of the ear is Space.

11.4.2 त्वचो वायुः। Of the skin (touch) the Air.

11.4.3 चक्षुषः सूर्यः। Of the eyes, the Sun.

11.4.4 रसनाया वरुणः। Of the tongue, (taste) Varuna. (The principle of water).

11.4.5 घ्राणस्य अश्विनौ। Of the smell (nose) the Aswini Kumars (twins).

11.4.6 इति ज्ञानेन्द्रियदेवताः।

Thus (the aforesaid) are the presiding deities of the organs of perception.

11.5.1 श्रोत्रस्य विषयः शब्दग्रहणं।

The field of experience for the ear, is the reception of sound.

11.5.2 त्वचो विषयः स्पर्शग्रहणम् ।

For the skin, the field of experience is the cognition of touch.

11.5.3 चक्षुषो विषयः रूपग्रहणम् ।

For the eyes, the field of experience is the perception of forms.

11.5.4 रसनाया विषयः रसग्रहणम् ।

For the tongue, the field of experience is the cognition of taste.

11.5.5 विषयः गंधग्रहणम् इति ।

And of the Nose, the field of experience is the cognition of smell.

11.6 KARMA INDRIYAS (Organs of Action)

11.6 वाक्पाणिपादपायूपस्थानीति पञ्चकर्मेन्द्रियाणि।

Speech, hands, legs, anus, and the genitals, are the five Karmendriyas – the organs of action.

11.7.1 वाचो देवता वन्हिः। The presiding deity for speech is Fire.

11.7.2 हस्तयोरिन्द्रः। Of the hands, Indra.

11.7.3 पादयोर्विष्णुः। Of the feet, Vishnu.

11.7.4 पायोर्मृत्युः। Of the anus, (the organ of excretion) Mrityu. (the Lord of death).

11.7.5 उपस्थस्य प्रजापतिः। For the genitals, Prajapati.

11.7.6 इति कर्मेन्द्रियदेवताः। Thus the presiding deities for the organs of action.

11.8.1 वाचो विषयः भाषणम्। The function of the organ of speech is to speak.

11.8.2 पाण्योर्विषयः वस्तुग्रहणम्। The function of the hands, is to grasp things.

11.8.3 पादयोर्विषयः गमनम्। The function of the legs is locomotion.

11.8.4 पायोर्विषयः मलत्यागः। The function of the anus (excretory organ) is the elimination of the waste products.

11.8.5 उपस्थस्य विषयः आनंद इति। The function of the genital organs is pleasure (procrea-tion).

12. KARANA SARIRA (Causal Body)

12.1 कारणशरीरं किम्? What is the Causal body?

12.2 अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् ।

That which is inexplicable, beginningless and in the form of Avidya (ignorance of the Reality), the cause for the other two bodies (the subtle and the gross), ignorant of one’s own real nature (Self), free from duality or division, -is the Karana Sarira or the Causal Body.

A man in deep-sleep experiences a happiness or bliss (Ananda) resulting from the absence of identification with the body and the mind. During this state, one is completely ignorant of anything i.e. one has an experience of nothing in particular. During deep-sleep, one is under the influence of or identified with the causal body. During this state, one is free from the dualities created by the gross and the subtle bodies and therefore this state is described as Nirvikalpa or devoid of qualifications.

The causal body is indescribable (Anirvachaniya) or in-explicable because this state of ignorance is neither Sat (exist-ing in all the three periods of time) nor Asat (Non-existent). The Causal Body is also called ‘Avidyarupam’ because the ignorance, of which it consists, is opposed to the subjec-tive knowledge. The ignorance of the real self results in the error of one’s assuming oneself to be incomplete and identify-ing with the gross and subtle bodies. It is therefore also responsible for (or cause for) the “creation” of the gross and the subtle bodies. Because of the ignorance, one is unaware of one’s real self and is not able to experience the Satchidananda Svarupa.