Odyssey of Life

The Gross Body

स्थूलशरीरं किम्?

पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगायतनं शरीरम् अस्ति जायते वर्धते विपरीणमते अपक्षीयते विनश्यती इति षड्विकारवत् एतत् स्थूलशरीरम् ॥

While defining Self (आत्मा), Shankaracharyaji negates the gross body (स्थूलशरीर), thereby inviting a curious question from student about स्थूलशरीर.

Gross (स्थूल) is something that can be perceived by our senses (ईन्द्रीय). The word शरीर comes from the root शद् , indicates constant change or decay. Thus, स्थूलशरीर is the gross body that can be perceived through senses, and which constantly decays / changes.

The material cause (उपादान कारण) for gross body is grossified five elements (पञ्चीकृत पञ्चमहाभूत) – Space, Air, Fire, Water and Earth. The efficient cause (निमित्त कारण) for gross body is one’s own prior actions (प्रारब्ध क्रर्म). The key function of gross body is to act as a transaction counter where experiences with the world are exchanged. Gross body undergoes six modifications namely:

1. अस्ति (exists) – comes into existence in womb
2. जायते (takes birth) – take birth in physical form
3. वर्धते (grows) – grows in size
4. विपरीणमते (matures) – attains maturity / full state
5. अपक्षीयते (decays) – starts decaying and finally
6. विनष्यति (disintegrates) – disintegrates back into five elements / perishes.

Shankaracharyaji negates gross body as Self (आत्मा) as it does not meet स्वरुप लक्षण of आत्मा. Various reasons for negation are:

• it undergoes modifications. Thus, it is not सत् (eternal existence without modification).
• it is inert as it does not have any awareness of its own (when dead or in deep sleep). Thus, it is not चित (consciousness / awareness)
• is also limited / finite in nature, thus it is not आनन्द (bliss).

The Subtle Body

सूक्ष्मशरीरं किम्?

अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगसाधनं पञ्चज्ञानेन्द्रियाणि पञ्चकर्मेन्द्रियाणि पञ्चप्राणादयः मनश्चैकं-बुद्धिश्चैका एवं सप्तदशकलाभिः सह यत्तिष्ठति तत् सूक्ष्मशरीरम् ॥

Similar to gross body, Shankaracharyaji negates subtle body (सूक्ष्मशरीर) while defining आत्मा. Unlike gross body, सूक्ष्मशरीर can NOT be perceived by senses. One cannot see thoughts or emotions with senses.

The material cause (उपादान कारण) for subtle body is five core elements in its non-grossified form – तन्मात्रा (अपञ्चीकृत पञ्चमहाभूत). Whereas the efficient cause (निमित्त कारण) for subtle body is one’s own prior actions (प्रारब्ध क्रर्म). The key function of subtle body is to act as an instrument to experience the joys and sorrows of life.

सूक्ष्मशरीर is composed of 17 constituents / parts. They are 1. पञ्चज्ञानेन्द्रियाणि – Five senses of perception 2. पञ्चकर्मेन्द्रियाणि – Five senses of action 3. पञ्चप्राण – Five vital airs for physiological functions 4. मनसः (Mind) and 5. बुद्धि (Intellect).

Senses of Perception (ज्ञानेन्द्रिय)

श्रोत्रं त्वक् चक्षुः रसना घ्राणं इति पञ्चज्ञानेन्द्रियाणि ।
श्रोत्रस्य दिग्देवता । त्वचो वायुः । चक्षुषः सूर्यः । रसनाया वरुणः । घ्राणस्य अश्विनौ । इति ज्ञानेन्द्रियदेवताः ।
श्रोत्रस्य विषयः शब्हग्रहणम् । त्वचो विषयः स्पर्शग्रहणम् । चक्षुषो विषयः रुपग्रहणम् । रसनाया विषयः रसग्रहणम् । घ्राणस्य विषयः गन्धग्रहणम् इति ॥

Senses of perception acquires knowledge about gross elements of world. They are:

1. श्रोत्र – This is the sense with ability of hearing. This is accomplished through physical instrument of ear (part of gross body). This sense perceives world through sound (शब्द विषय). It is headed by deity of Space (आकाश).
2. त्वक – This is the sense with ability to feel. This is accomplished through physical instrument of skin (part of gross body). This sense perceives world through touch (स्पर्श विषय). It is headed by deity of Air (वायु).
3. चक्षुः – This is the sense with ability to see. This is accomplished through physical instrument of eye (part of gross body). This sense perceives world through vision (रुप विषय). It is headed by deity of Sun (सूर्य).
4. रसना – This is the sense with ability to taste. This is accomplished through physical instrument of tongue (part of gross body). This sense perceives world through taste (रस विषय). It is headed by deity of Water (वरुण).
5. घ्राण – This is the sense with ability to smell. This is accomplished through physical instrument of nose (part of gross body). This sense perceives world through smell (घ्राण विषय). It is headed by deity of Health (अश्विनौ).

For all senses of perception, field of action (विषय) is in material realm (आदिभौतिक), the empowering deity is in heavenly realm (आदिदैविक), and its inherent capability is in spiritual realm (आध्यात्मिक).

#	Sense	Sensual Ability	Physical Instrument	Sense Object	Sense Deity
1	श्रोत्र	Hear	Ears	Sound	Space / Directions
2	त्वक	Feel	Skin	Touch	Air
3	चक्षुः	See	Eyes	Vision	Sun
4	रसना	Taste	Tongue	Taste	Water
5	घ्राण	Smell	Nose	Smell	Health

Senses of Action (कर्मेन्द्रिय)

वाक्पाणिपादपायूपस्थानीति पञ्चकर्मेन्द्रियाणि ।
वाचो देवता वह्निः । हस्तयोरिन्द्रः । पादयोर्विष्णुः ।
पायोर्मृत्युः । उपस्थस्य प्रजापतिः । इति कर्मेन्द्रियदेवताः ।
वाचो विषयः भाषणम् । पाण्योर्विषयः वस्तुग्रहणम् ।
पादयोर्विषयः गमनम् । पायोर्विषयः मलत्यागः ।
उपस्थस्य विंषयः आनन्द इति ॥

Similar to senses of perception, sense of actions are the ones that enables one to perform action / respond. They are as follows:

1. वाक – This is the sense with ability to speak. This is accomplished through physical instrument of tongue (part of gross body). This sense performs action of speech (भाषण). It is headed by deity of fire (अग्नि).
2. पाणि – This is the sense with ability to hold / grasp. This is accomplished through physical instrument of hands (part of gross body). This sense performs action of hold / grasp / transact (वस्तुग्रहणम्). It is headed by deity of Indra (इन्द्र).
3. पाद – This is the sense with ability to move. This is accomplished through physical instrument of feet (part of gross body). This sense performs action of locomotion (गमनम्). It is headed by deity of Vishnu (विष्णु).
4. पायु – This is the sense with ability to excrete. This is accomplished through physical instrument of anus (part of gross body). This sense performs action of excretion (मलत्याग). It is headed by deity of Death (मृत्यु).
5. उपस्थ – This is the sense with ability to reproduce. This is accomplished through physical instrument of reproductive organs (part of gross body). This sense performs action of procreation (आनन्द). It is headed by deity of Prajapati (प्रजापति).

Similar to sense of perception, for all senses of action, field of action (विषय) is in material realm ( आदिभौतिक), the empowering deity is in heavenly realm (आदिदैविक), and its inherent capability is in spiritual realm (आध्यात्मिक).

#	Sense	Sensual Ability	Physical Instrument	Sense Object	Sense Deity
1	वाक	Speech	Tongue	Sound	Fire
2	पाणि	Grasp	Hands	Hold / Grasp	Indra
3	पाद	Locomotion	Feet	Movement	Vishnu
4	पायु	Excrete	Excretory organs	Excretion	Death
5	उपस्थ	Reproduce	Reproductive Organs	Pleasure	Prajapati / Brahmaji

Shankaracharyaji negates subtle body as Self (आत्मा) as it undergoes continuous modifications. Thoughts (मन & बुद्धि) continue to change, प्राणा fluctuates, thus it is not सत्. Similar to gross body, subtle body is inert (जड) as it does not have any awareness of its own, it works on borrowed light of consciousness. Emotion of sadness or joy does not mean anything on its own. There must be an experience to experience it, to illuminate it. In deep sleep, subtle body merges into ignorance (apparent cessation). Thus, subtle body is negated while searching for the Self.

The Causal Body

कारणशरीरं किम्?

अनिर्वाच्य अनादि अविद्यारुपं शरीरद्वयस्य कारणमात्रं सत् स्वरुपाज्ञानं ।
निर्विकल्परुपं यदस्ति तत् कारणशरीरम् ॥

Causal body (कारणशरीर) is the subtlest body and is the cause of gross and subtle body. Just like effect cannot understand the cause, one cannot understand causal body using intellect (as intellect is a part of subtle body, effect of causal body) directly. Thus, indirect pointers are required.

Causal body is inexplicable (beyond intellect, beyond language) and is beginningless having no material cause (उपादान कारण) or efficient cause (निमित्त कारण). It is sum of accumulated tendencies (संस्कार). It has no form, thus takes form of ignorance (अविद्या). As mentioned earlier, it is the cause of both gross and subtle bodies and prompts them to function as per one’s prior actions / tendencies (प्रारब्ध कर्म). All thoughts cease at causal body making it निर्विकल्परुपम् , leading to experience of peace and complete lack of existence (सत् स्वरुपाज्ञानम्).

Causal body is a seat of tendencies (प्रारब्ध), making one experience (apparent) birth and death, causing experience as an individual being (जीव). Causal body gets destroyed upon self-realization, when the light of knowledge is dawned.

Shankaracharyaji negates causal body as Self, as it is of form ignorance whereas the Self ज्ञानस्वरुप. While causal body is beginningless (अनादि), it ends (सान्त) upon receipt of knowledge. Thus, causal body does not have guaranteed existence in future, making it मिथ्या.

Thus, the bodies are not the Self. They are summarized in table below.

#	Body (शरीर)	Consists of	Material Cause (उपादान कारण)	Efficient Cause (निमित्त कारण)	Not Self because…
1	Gross (स्थूल)	Physical parts	five core elements in its grossified form (पञ्चीकृत पञ्चमहाभूत)	One’s prior actions (प्रारब्ध कर्म)	Perceived through senses, constantly changing, Inert
2	Subtle (सूक्ष्म)	5 senses of perception, 5 senses of action, 5 vital airs mind, intellect	five core elements in its non-grossified form (अपञ्चीकृत पञ्चमहाभूत)	One’s prior actions (प्रारब्ध कर्म)	Constantly changing, Inert
3	Causal (कारण)	Accumulated tendencies, Ignorance	None	None	Beginningless but with end, thus not eternal

Read next  तत्वबोध – 5. The Three States.