Atma Bodha - Post 20

VERSE 13:

पंचप्राणमनोबुद्धिदशेन्द्रियसमन्वितम् ।

अपंचीकृतभूतोत्थं सूक्ष्माङ्गं भोगसाधनम् ॥१३॥

PANCHA PRAANA MANAH BUDDHIH

DASHA INDRIYAH SAMAN-VITAM

APANCHI-KRITA BHOOTAH

UTTHAM SOOKSHMANGA BHOGA SAADHANAM

(The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual).

In the last sloka we learnt about the first adjunct which is the gross body which is made of the five elements. In this sloka, Acharya is explaining about the next upadhi, which is the subtle body.

The subtle body or the sookshma sareera consists of the five vital airs, or the pancha pranas, the five organs of action, five organs of perception and the mind and intellect. Acharya calls these as the instruments of experience.

The gross body which is made of the five elements is the instrument through which we experience the pains and the pleasures, the subtle body is the instrument responsible for all these senses. 

These are responsible for all the thought processes and hence the limited happiness, sadness and all other feelings arising due to the contact with the external world through the gross body.

It is well known from experience that in deep sleep when the mind is inactive and all the senses are merged in their source, one does not feel cold or hunger or any sensation and hence there is but happiness. 

It is only when the mind is active and the senses are working that one can feel through the external sense organs. It is only due to the modifications of the mind that one feels attracted to an object or to the sensual pleasures. 

Thus the subtle body is responsible for the enjoyment of the outer world.

Hence this subtle body can be called as the seat of all desires. These also originate from the five elements and hence are impermanent and insentient. 

It is only when due to ignorance and ego, one mistakes them as the Self that all the dualities andhence the attachments and aversions resulting from it arises. 

Hence a seeker must clearly know that these are also upadhis and are only illusory limiting adjuncts while the Self which can never undergo any modifications is ever distinct from these.

The illustration here is of an instrument, such as a pen. An instrument is used for a specific task, and put away when the task is done. A pen may be picked up when there is some writing to be done. As soon as the work is complete, the cap is fitted and the pen put away.

In this manner, the subtle body, which is constituted of 17 parts, may be thought of as being so many instruments. Each of those 17 instruments has a function. Upon completion of that function it takes a rest.

The Pranas, are instruments which do not take a rest like the others, as it has to support life in the body without a break.

The important implication of using the subtle body as an instrument is that it prevents attachment of the Self building up – attachment towards the functions performed or that upon which the function is performed.

When we use pen as an instrument, the pen performs its function of writing but it never gets attached to what is written through / with it, by the user/ writer. 

Similarly, knowing that it is only an instrument, the mind and the intellect, and In particular the Chitta or memory of past experiences, would be (rather, should be) used very wisely, without taking much note of all the emotions concerning those experiences.

Love.