Passage 5

THE FOUR KINDS OF BODIES:

The human body is composed of twenty-five principles which consist of five organs of action (Karmendriyas), five organs of perception (Jnan-endriyas), five vital airs (Pancha Pranas), five sensations (Pancha Tanmatras), four internal instruments (Anthakaranas i.e., manas, buddhi, chitta, ahamkara) and the Life source. Since the Physical Body consists of the twenty-five principles which originate from ‘Vishwa’ (universe), the physical body is known as ‘Vishvudu.’ So man is not mere individual but the embodiment of the Universe itself. While the physical Body is known as ‘Vishvudu’ consisting of twenty-five principles, the Subtle Body contains in it seventeen principles of five sensations, five organs of perception, five vital airs, mind and intellect. Since the subtle body consists of the seventeen principles suffused with ‘Tejas’ (effulgence), the subtle body is called ‘Taijusudu’ (The effulgent one). It is the subtle body which experiences the trials and tribulations, joys and sorrows of the world. Hence, the subtle body is also known as ‘Yathana Deha’ (the suffering body). The Causal Body (Karana Deha) is made of the two principles of ‘Chitta’ (reflective mind) and ‘Pragna,’ (constant integrated awareness). As this body is suffused with ‘Pragna,’ it is called ‘Pragnudu.’ The Supercausal Body (Mahakarana Sareera) which is also known as the Overmind is self-resplendent, self-luminous and self-radiant. This Supercausal body is also known as ‘Uniki’ (existence). ‘Uniki’ is nothing but the knowledge of oneself. Since ‘Uniki’ is synonymous with awareness, this is known as ‘Eruka.’ The non-awareness of this is known as ‘Marupu’ (forgetfulness). The gross, the subtle and the causal body are stamped by this ‘Marupu.’ The three states of waking, dreaming and sleeping are also enveloped by this forgetfulness. But the Divinity pervades the spheres of awareness as well as non-awareness and is known as ‘Tarakam’; it shines with equal splendour running as an undercurrent in all these states. Every material object ‘Padartha’ in the world is filled with the spirit ‘Parartha.’ Though matter and spirit appear to be different, they are in reality one only. Matter is gross and derives its energy and sustenance from spirit. Hence matter and spirit are intertwined and interrelated. This ‘Parartha’ and ‘Padartha,’ ‘Adhara’ and ‘Adheya’ have been described as ‘Kshetrajna’ and ‘Kshetra.’ The world is the ‘Kshetra’ and the Divinity resident in it is ‘Kshetrajna.’ This fact has been substantiated by the aphorism in Brahma Sutra ‘Tat Jalan,’ ‘Tat’ - That (God), ‘Ja’ - Birth, ‘La’ - Mergence, ‘An’ - Flourishing. It means that the world which emanates from ‘Tat’ is sustained by it and merges in it.