Transcription
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Foreign. Everything in our life is meant for something else. Whatever we might be doing, if we see carefully, we will know that it is meant for something else. We can look in our own lives and understand. We went to school to get pass marks, get admission in the college. We went to college to gain certificate, graduation. We went to office to get money. We do anything in life is meant for something else. It's called as utility value. There is something which is of value now.
Same way, if we apply it in Vedanta also, anything that is said or explained to us is meant for something. Now, here, if we see in Viveka Chudamani, the section where we are in right now, the explanation of anatma. Somebody can easily say that, you know, why are we explaining anatma? What is not me? Whereas what we should be explaining is, who am I? That is the essential question. Then why are we not addressing that directly? Why are we explaining, why is Shankaracharya explaining anatma, what is not me? Because unless we understand who I am not, I won't be able to understand who I am. One step further, if we go, this anatma is something which I feel to be myself. This anatma, we understood in the beginning itself. Shankaracharya is not explaining the watch, because I never have feeling of watch being me. I have feeling of watch being mine. That is okay. This is my watch. This feeling I may have, but I never think that I am watch. So Shankaracharya is not explaining the world of objects as anathema. What is he explaining? He is explaining the body, the mind, the karana sharira, which I consider to be me, but actually I am not that. That is what is explained as anathema. That's point number one. So anathema discussion happens before understanding my true nature. Because let us start from what is our present understanding of ourselves and check whether it is right understanding or wrong understanding. That's why the discussion begins with gross body. Why? Because that is the grossest identification. That is the grossest that I feel myself to be. Therefore, the discussion begins with that.
Now, another reason why Shankaracharya, so, so that is why Shankaracharya is explaining this topic. Now, why Shankaracharya is explaining it in this way? We have seen that the gross body explanation began only by saying that it is just made up of seven dhatus, a combination of five gross elements, sthula bhuta, isn't it? And it is nothing other than that. And Shankaracharya immediately started explaining that, you know, you see, because of the attachment or identification with this gross body, we are attached to the world of objects and beings, and how that is fatal to us, how that is causing our samsara to continue. And therefore, we must give up the attachment to the world of objects and beings. We must give up attachment towards the body. And then he concluded again by saying how this gross body is nindyam. It is something which is blameworthy. It's not something that we should be attached to or we should have, we should be identified with. No. Why this kind of explanation Shankaracharya is giving? In order to create dosa drishtina, in order to create prati-paksha bhavana in us, in order to create the feeling of detachment towards the body in us. So why Shankaracharya is taking up this topic and why is he explaining it in this way? Both these things we must understand. Then we will get why the whole section is progressing like this. Okay. So understand that.
And now, when we look at it again, Shankaracharya is not condemning the body actually. Because body as an instrument is very important. We have seen Sharira madhyam khalu dharma sadhana. It is the first sadhana, first instrument, first means to do dharma. And only if by that, we can think of gaining moksha. So nobody is here. Shankaracharya is not saying that body is bad. What is bad? Attachment to the body, considering the body to be me, and then all the things that follow, fattening the body, beautifying the body, that is what he is criticizing. Right. And to do that, in order to create that detachment, the feeling of dispassion towards this identification towards the gross body, he explained that this body that you consider to be so beautiful, and your body, and others' body, what it is? Skin, flesh, blood, vessels, muscles, fat, marrow, bone. This is what it is. Which part do you want? Which part do you consider to be beautiful? None of it. But somehow, when all these parts are put together and wrapped nicely, we say, "Oh, what a beautiful body." Think about it. Don't be fooled. It is just filled matter put together. Purnam. You can't even say such things. That is what it is filled with. How can you have feeling of "I" in this gross body? So understand what exactly is gross body. What is the gross body continued explanation? That it is made up of five gross elements and it is fashioned by one's own results of past actions. So why my body is of this type and somebody's body is of that type? Because of my own actions. It is something like we keep giving requests, we keep giving orders to Bhagavan with every desire that we have. Sometimes even without noticing, we say, you know, when we are born as man, then we say, you know, this life of man is very bad. I should have been a woman. That desire has gone. Request has gone to God. God says, "Okay, noted." No, I, I, I should be tall. Short is not noted. Then at the end of the life, all your desires which are there, Bhagavan checks. Do you deserve? Do you deserve to be a woman? Do you deserve to be tall? Then if you deserve, he gives it. And then what? You are born as a tall woman. And then what? Then once you are born as a tall woman, then there are different problems. Then you start giving different orders or different desires that, you know, I should not have been woman at all. You know, oh God, I should be man. So there is a complete, you know, group of people who think that we keep getting these genders, you know, like like that. So if I am a man now, then next birth I will be woman, then next birth I will be man, then next birth. Why? Because when we are of one gender, we want to be another gender. And therefore, we keep desiring that. And finally, we become that. That's what some people think. It's not like that in Vedanta. You get the body according to your. It may be of human being, it may be of any other being, it may be of any gender, depending on what is your power. But the material used for everyone's gross body, for all gross objects, is the five gross elements. And a particular shape, form, color is because of one's own prayer of the karma purva.
What is the function of this gross body? Bhoga ayatanam. It is the house for experience for the jiva. So jiva experiences staying in this gross body. It is the counter of experience, right? And what is the special state of this gross body? The special state is the waking state. Why? Because in this waking state alone, you have experience of the gross objects. So gross objects are experienced through the gross body or through the senses in the waking state. Therefore, for the gross body, waking state is the special state. That is further explained in the next verse. "Bahi indriyehi sthula padarthasevam." Through the outer organs, through the external sense organs, sthula bhutanam experiences the gross objects. What are the gross objects? Shrak, chandana, striadi rupam. This varied objects, shrak, chandana, stri. Three means woman. Varied forms of gross objects and beings. The jiva, the individual oneself, experiences this. How? Tadatmana. By considering the body to be himself. Because of the identification with the gross body, through the sense organs, the jiva, the individual, experiences the world of objects and beings, outside world of objects and beings. "Smartah." Therefore, "esham vapushaha." Of this gross body, "jagrat avasthayam." In the waking state, "visheshaha." There is a special effulgence, eminence. In the dream and deep sleep state, the gross body has no connection. So the individual identifying with gross body experiences the outside world of gross objects and beings through the outer sense organs in the waking state. That's what happens. We have seen this also in the last session.
Now, he continues. He says, this entire outside world, "purushaha." For a person, is dependent on what? Okay, in the waking state, you are experiencing the world of objects and beings. But that outside world is dependent on what? Dependent on this gross body. Why? Because that is the only connection you have with the outside world. It is through this body that we are experiencing. This gross body is like the house, is like the counter through which we are contacting the outside world. The moment this house or this counter is closed, we have no more experience of the outside world. That's what happens at the time of death also. Why to go for death? Even when we are sleeping, when I am not aware of my gross body, when I am not identified with my gross body, I don't experience outside world. When you are sleeping, your husband or your son or your daughter will be sitting next to you and talking bad about you. You will not hear. You will not hear. Okay. They will not do that because they don't believe you that you are sleeping. They think that you are still, you know, awake but acting like they. But even if they are doing, you are not aware. The outside world is closed for you. Why? Because the gross body is no more functioning. I am not identifying with it. So it is like a house for householder. What it also means is that the house is different from the householder. And therefore, properties, functions, conditions, rules that belong to the house do not belong to the householder. That's how he concluded the topic. "Sthula." For the gross body, all these things are there. What? Sambhavajaramaranani dharmaha. The essential properties of birth, old age, death. Why? Uh, understand all the six modifications. All these belong to gross body. So different conditions such as fatness, thinness, tall, short, all these also belong to the gross body. Shishutadi avastha. Shishuta, childhood, kaumara, teenage, yauvana, young, youthhood, middle age, old age. All these stages, steps. All these are what? Different states, different stages. They also belong to the belong to the gross body. Then varnas. The rules according to the caste, according to the stage of life, which ashrama you are, which stage you are, of which caste you are, according to that, there will be different rules for you, different duties for you. All of them also are according to grasper, according to gross body. Means according to what state gross body is, according to that, you will have rules. Various diseases. Many. This we don't even have to explain. We know it. Then what? Puja, avamana, bahumana, mukha visheshaha. The distinctions, separate, separate feeling. What? Bahumana or puja, worship. Then avamana, dishonor. Honor, respect. All these are also according to body. So you see, all these belong to the gross body and not to the grahamadhya, not to the householder, not to the self. I am the self and not the gross body. See the words also, how they are, how they are formed. "Apamana" also sometimes we use the word instead of bahumana. We sometimes use the word apamana. All of them are from the same. They have same ending "mana." "Mana" means measurement. Remember "pariman." Measurement. "Pariman." We used to study in school, liter, kg, meter. These are called as "parimana." "Mana" means measurement. Now, what happens is, I measure myself to be this much. So this is "mana." This is my measurement of myself. Now, if somebody measures me this much, then what has happened? "Apamana" has happened or "upamana" has happened. You understand? I am measuring myself according to me, I am this much. Somebody says, "You are nothing." I think that I am a good singer, not a great singer, but I think I am a good singer. And somebody says, "Worst, worst that I have ever heard. It sounds like a chalk on the chalkboard. The nail is scratched. That is what you sound like." Now, what happened? My feeling of me being a good singer suddenly shrunk. So "apamana" happened. "How dare you speak like this to me?" Other side also is there. I measure myself this much. Somebody else measures me this much. Has taken rebirth. "You seem like Lata." Now, remember, this is "bahumana" for me, and "apamana" for Lata, because she is compared with my singing. But what is happening everywhere? All this. Why? Why? Because I have feeling of myself to be this much. It always starts with that. Suppose I don't consider myself to be anything, then what? Then there is no "mana." Then there is no "abhimana." Nothing is there. "Avasmana," "bahumana," etc., doesn't matter. Why? It's not there for "mana" only. Is not happening to how "upamana" or "bahumana" will? Right. But anyway, all these belong to the body. Somebody is worshiping your body, somebody is honoring your body, somebody is dishonoring your body. They kick you. And then, "How dare your feet touched my body?" Let it be. No. How does it matter? That feet is also made up of five gross elements. Your body is also made up of five gross elements. No, no. But something even won't improve the feet if it is down. So you don't. Today they kicked you. Tomorrow they will put their head on your feet. Day after tomorrow, again they will kick you. It is going to remain. Say one day this, one day that. Let it be. None of these belong to me. They are not my properties. They are not my functions. They all belong to the body. Right. Therefore, I must give up the attachment, identification with this gross body. Right. Saying this, Shankaracharya concludes the topic of gross body from verses 72 to 91. Entire section is over. Now he begins the discussion on second anathema, second conditioning, second upadhi. What is that? Sukshma sharira, subtle object. Subtle. S-U-B-T-L-E. But that 'b' is silent. Don't say subtle. Subtle is not there. Subtle. Subtle body. Subtle body means what? What do you mean by subtle? Sukshma. See, you hear the word also. The literal meaning of this words, sthula in Sanskrit means fat. That's why in this, in this itself, in this verse itself, literally means sthula means fat. And sukshma means small. Sukshma. So in technical sense, in Vedanta, we say sthula means gross. Sukshma means subtle. What is the difference? See, sthula is something gross. Is something which can be perceived by the five organs of perception. What are the five organs of perception? Next to us, he will explain. But that which is perceived by the organs of perception is gross. That which cannot be perceived by outside, external organs, that is subtle. So, in a way, you can say that it is very small. But actually, it is not small or big in that way. It is a different plane. Just to give you, just to give you an example. Now, I am speaking. The words are coming out of my mouth. Now, these words, you can hear from your ears. So, words that come out of my mouth are gross. But my thoughts, can you hear? Can you hear my thoughts? What am I feeling? Can you hear? No. Words, you are able to perceive. Thoughts, you are not able to perceive. Now, that which you can perceive through the organs, external organs, is gross. That which you cannot perceive by external organs is subtle. So, I may say, "Oh, so nice to meet you." But inside my mind, I'll be saying, "Oh God, why did I..." It is possible. I am not saying I am just giving example that it is possible. Now, what are you seeing? You are seeing my external things, which are gross. What is internal? That you cannot perceive by external organs. But your thoughts can understand my thoughts. Can I am not saying all the times they will. But can? Why? Because the way you are saying my mind and my my ears have heard what you said. But my mind understands what you mean. "Surely, we will meet soon." My mind says, "He wants to say that we don't want to meet at all." My mind. Why? Because mind is also subtle. My thoughts are also subtle. Your thoughts are also subtle. So, a subtle thing can understand another subtle. Can I am not saying it will not necessarily. That's why we need speech. Many times, what people say also, we don't understand what they are feeling. It is too difficult to understand. No, no. But I, I didn't mean that you should understand. "Are you say?" Then only I will understand. "Should I go and play outside?" You ask your mother. Very innocent question. Mother says, "Go." Literally means go. So you go. Then when you come back, what happens? She's angry. Why? Because you went. Now, you are confused. Because when somebody says "go," you are supposed to go. No. But what I meant was, "How dare you ask me this question?" How am I to understand it? But later on, next time, when I ask the same question, my mother gives the same answer. Then I say, "Are you sure you are saying go?" Last time also you said go, I went. But what you meant was something different. "Are you sure you want me to go?" Why? Why are you confirming now? Because what your ears are hearing and what your mind is telling is something different. What I mean. Anything that can be perceived by my external organs is gross. Anything that is not perceived by external organs is subtle. But, but, but, but, just because it is subtle doesn't mean that it is real. Doesn't mean it is conscious. If gross is inert, so do certain. So is subtle. Gross is inert. Subtle is also inert. Subtle is more pervasive. My body cannot reach after a certain limit. But my mind can reach where my body cannot. So it is more pervasive. But it is still inert.
Now, this subtle body is the second conditioning. That I have. Conditioning means what? Something that is not me, but is taken to be me. Something that is not me, but is considered to be me. That is called upadhi. When the word comes, we will see the meaning also. Right. So now Shankaracharya starts to explain this subtle body. Now, in subtle body, there are many parts. So first, what is he doing? Is he explaining all those parts? And then he will put all these parts together and tell us what is the subtle body. So next four verses, 92, 93, 94, 95, they are explaining different parts of the subtle body. Individual parts, he is explaining. What is that? Let us see. Verse number 92. "Buddhi." [Music] [Music] Foreign. [Applause] [Music] [Music] Again, here Shankaracharya is brilliant. We will see. He is not only explaining the different parts, he is also telling us why these parts are called by this name. So first thing he says is, in the first line, he is explaining "buddhi." Here, "buddhi" here means the organs of perception, organs of knowledge. These are the organs of knowledge. What? Shravanam, ears. Twak, knows. So five organs of perception. Ears, skin, eyes, nose, tongue. Five organs of perception. Shrotram, twaka, chakshuhu, rasana, granam. As explained in the Tubuda. Now, here only words are different. Shrutram is called as "shravanam." Twak is "twak." Chakshu is called as "akshi." Rasana, granam. The order is little bit changed. But these are the five organs of perception, five organs of knowledge. Why are they called as organs of knowledge? "Vishaya." Our "bodhi." Giving the reason. Because they know the objects, therefore they are called as object organs of knowledge. They are collecting the data from outside objects, from the world outside. Therefore, they are called as object the organs of perception, organs of knowledge. "Yanindriya." Right. Then, second line explains the five "karmendriya." "Karmendriyani." The organs of action. So if the "nyanindriya" are input organs, "karmendriya" are output organs. Means what? Through "nyanindriya," you take the world inside for experience. Through "karmendriya," you go outside or you work in the outside world. That's why "karma indriya." Organs of action. What are they? Vak, speech. Pani, hands. Pada, legs. Because three are said, therefore "pani, pada." The speech, the hands. "Apayu." And also genital. "Apayu." Five organs of action. Work, speech, pani. These are the five organs through which we act in the world. So five "nyan indriya" are for perceiving, gathering knowledge. Five organs of action, "karmendriya," are for acting in the world. Why are they called as "karmendriya?" "Pravanena." Because of their tendency in action, they are called as organs of action. It is simple. You should understand. Organs of knowledge are called as organs of knowledge because of their capacity to know the world of objects. "Karmendriya" are called as "karmendriya," organs of action, because of their tendency to act.
Now, somebody says, "One second, one second. What you just told that this is part of subtle body? Now, if it is part of subtle body, I should not be able to perceive, isn't it? Ears, eyes, nose, tongue, skin. Can you see? Can you see my eyes here?" "No." "Yeah, yeah, very much clearly." "Not very good to look at, but I can see." Speech. Just now we explained that speech is gross. My hands, my legs. You are seeing. Then why are they called as subtle? So here is where we have to understand one concept. In Vedanta, when we say "indriya," the word "indriya" is used. Organ. The "indriya" refers to the power because of which that instrument is functioning. Its place of functioning, the aperture, is called as "goloka." Understand the difference between "indriya" and "indriya goloka." "Goloka" means what? The physical eye that you see is "goloka." Is an aperture. Whereas the sense organ or the organ of knowledge is the power of eye that functions through this aperture. Physical eye, power to see. So in the same way, ears "goloka" is this aperture. Is this. But when you say "indriya," what are we referring to? We are referring to the power to hear. That "indriya" works through "goloka" and gets the information or acts in the world. In both cases, "nyanindriya" and "karmendriya." But the "indriya" is working through "goloka." The organ is working through aperture. So what you are seeing is aperture, not the organ. What you are seeing, what we see of each other is "goloka," not "indriya." See, for example, when we say somebody is blind, what do we mean? That person will have this physical eye, but the power to see is not there. Physical eye is there. Person is deaf. Doesn't mean this ear is not there. Ear is there, but the power to hear is not there. "Indriya" is not functioning. "Goloka" is there. Are you getting? So "indriya" is part of subtle body. "Goloka" is part of gross body. Okay. So when it is said "nyan indriya," "karmendriya," we are not referring to these hands, these eyes, etc. We are referring to the power behind these apertures. Speech is power to speak, not the words that come out. Hands is power to hold. Legs is power to walk, to commute. Anus is the power to send the material out. Genital is the power of reproduction. We are not referring to the aperture which is gross. We are referring to the organ which is subtle. Careful. Many people study Vedanta for a long time but don't get this distinction clear. "Nyan indriyas" and "karmendriyas" are called or are become part of subtle body because we are referring to the power behind the aperture and not the aperture itself. The aperture is gross. There is no doubt about it. "Goloka" is "sthula" only. But "indriya" is "sukshma." That "indriya" is part of subtle body. So the "indriya" functions through "goloka." The function can be of input or output, "nyanindriya" or "karmendriya," depending on the aperture, depending on the "indriya." But that is what is called as "indriya." "Nyanindriya" and "karmendriya." That is the first part of subtle body. Okay. Now, next, it goes forward.
Now, 93, 94, we have to stand together. But there is a difference in tune. Let us read it. [Music] [Applause] [Music] [Music] [Music] Five organs of perception, five organs of action. Next is what? Antahkarana. Inner instrument. Why is it called inner instrument? Because the previous two, "nyan indriya" and "karmendriya," are called as "bahyendriya," outer instruments. So when it is even, it is said "bahyendriya," we have to immediately understand. What do you mean by "bahyendriya?" "Nyan indriya" and "karmendriya." Why are they called as outer instruments? Not because they are outside, they are inside only. But they are working with the world outside. Either they are taking the input or they are sending the output. Therefore, they are called as "bahyendriya." By the inner instrument, the inner organ is what? What is this? This is called as "antahkarana." What is called as "antahkarana?" Manaha, chittam. So "nyanindriyas" were five. "Karmendriyas" were five. This is fourfold. Therefore, it is called as "antahkarana." Like "sadhana chatushthaya." Remember, beginning, even before "sadhana chaturanga," there was one more called. Remember? First was fourfold. Like that, here the fourfold inner organ. What is that? What are the four aspects of it? Mana, buddhi, ahankara, and chitta. Now, why is one "antahkarana" called by these four different names? "Swavruthibhihi." Reason is giving. Due to their functions. So each aspect of "antahkarana" is called by that name because of their function. Okay. If you say, "But then explain." What is this? He explains. Now, "manaha tu." Indeed, indeed, "manaha." What is mind? "Mana" means mind. "Buddhi" means intellect. "Ahankara" means ego. And "chitta" means memory. So now he will be defining that. "Manaha." Mind. What is this mind? "Sankalpa vikalpana adhi." It is, it is called mind because of its oscillatory mode. Because it is always in oscillation. Oscillation means movement from this to that. Doubts, hesitations, emotions, perceptions. All these, they keep changing. "Sankalpi kalpa." Right. It is indecisive mode. Indecisive mode. That is called as "manaha." Sanskrit. Fine. What is mind? Clear. "Buddhi." What is intellect? What is intellect? The intellect is called as intellect. The "buddhi" is called as "buddhi" because, because of its nature of determining. Determine the truth of anything, any object. So if mind is indecisive mode, intellect is decisive mode. Somebody is coming from far. Who is that? Is it Hari or Hara? Confusion is mind. And little bit closer, it takes little more inside thoughts, etc., and they become firm. It is Hari. What has happened? Mind was in oscillation mode. Now the intellect has stepped in and said, "Decision. This is him." So decisive mode is called as intellect. That by which we know that. By which we determine that. By which we finalize. Decisive mode. That is called as "buddhi." So mind is indecisive. Intellect is decision. Mind is when we are in oscillation. Intellect is when we have taken a decision. Now, what is "ahankara?" Here, what is this ego? Why this ego is called as ego? Because, because now, "abhimana" is not that "abhimana." Okay. Here "abhimana" is not in the sense of pride. Actually, ego and pride are also in English used interchangeably. "This fellow has got a lot of ego." This is not that ego. Ego is anything that says on account of its identification. "Aha." That which says "I" is called as ego. That which says "I" means what? When I am thinking, the mind is thinking, "What is it? Hari or Hara?" That thought is backed by one more thought. That "I" am thinking whether it is Hari or Hara. That "I" is provided by this "ahankara." Then intellect says, "It is Hari." But back of the mind, what is happening? "I" know it is Hari. This "I" is provided by this "ahankara." So whatever mind is thinking, whatever is intellect deciding, to that this "ahankara" provides "I." Shankaracharya himself will explain this "ahankara" separately later on in this section itself. That time, we will see why. Because it requires special explanation. It's a little different. But that is what is it. It keeps saying "I, I, I." Means what? It keeps providing "I, I." That is called as "ahankara" or "ahankara." And then, what? Memory. What is memory? Why is memory called as memory? Or rather, "swarthi." Because of its function. Because of its property of "anusandhana." Means remembrance. Because of its function of remembering. "Swartha." What it wants to remember? What interests it? It remembers by that quality. "Chitta" is called as "chitta." "Chin." That by which we recollect, remember. "Anu." That is called as "chitta." So, "mana" is what? Mind is what? Indecisive mode. "Buddhi" intellect is what? Decisive mode. "Ahankara" is what? Doer mode, ego mode. Where what are we doing? For every thought, it is providing "I." And what is "chitta?" Recollection mode. Why are we seeing this? Why are we saying this? Recollect modes, etc. Because basically, thoughts. Careful. In Sanskrit, thoughts will be called as "vritti." "Vritti." Means thought. In Vedanta, especially. Right. So, actually, what is thoughts? Now, based on what kind of thought it is, it is segregated into these four. If the thought is of indecision, it is termed mind. If thought is of decision, it is termed "buddhi." If thought is of ego, thought means "I" thought, which is providing "I, I, I" everywhere, it is "ahankara." It is called "ahankara." And when the thought is of remembering something of the past, that thought is called as "chitta." And therefore, many times in Vedanta, these words will be used to indicate all the others. Sometimes they will just say "mana." By that "mana," you have to understand they mean "antahkarana." Entire "manobuddhichittahankara" everything is called as "mana." Sometimes they will say "buddhi." In some senses, "mana buddhi." When they want to distinguish, they will use both the words. But in general, when they are saying "buddhi," means all four. Sometimes they'll say "chitta." "Chitta" should be not purification of memory, purification of mind. So the "chitta" will be sometimes termed as mind, intellect. "Antahkarana" is basically what? It is thoughts. Basically, thoughts. Based on what kind of thought it is, it has got particular name. Therefore, it is said. So, according to the type of function, type of thought, we are giving four different names. And the four names are very aptly given. "Mana" is called "mana" because it thinks. Called "buddhi." It brings that thought back to you. The thought is of past, but it brings it back to you. Lights it back to you for you. Illuminates it for you. That is why it is called as "chitta." So, "pancha nyan," "pancha karma." So far, we have seen that these are the different parts of subtle body. Now, one more is what? "Pancha prana." The five vital layers. Let us see verse number 95. [Music] Yes. [Music] Foreign. [Music] [Music] This is called as "prana." What is called as "prana?" The five physiological functions. Carefully note all the words. Five physiological functions are called as "prana." Sometimes they are also called as vital layers. I am giving English equivalent. Physiological functions or vital layers. Vital airs. The air aspect inside us which are vital. Vital means very important to us. Why? Because they are the ones doing all the functions inside. See, if "bahyendriyas" are taking the world inside and sending it outside, so input and output. If the "antahkarana" is thinking, deciding, remembering, and providing "I" to it. What is the function of "prana?" To take care of the physiological functions. That is what is "prana." So they are also five in number. What are they? "Prana." The first one is called as "prana." "Prana" means respiration. Respiration. Inhalation, exhalation together. Respiration is called as "prana." "Apana." "Apana." Excretion. Isn't it? We eat food. Then what? That food is disintegrated. The subtle aspect is given to the subtle body. The gross nutritions, etc., are sucked from that. After the chewing, etc., that is separated. And the waste material that is remaining is excreted. That excretion does that job. "Apana." "Vyana." "Vyana" means circulation. So these nutritions which are now formed, they will be converted into blood. And that blood will be taken to all the parts of the body. Circulation will happen. Circulation. "Udana." "Udana" means reverse reaction. This is also one way of what we call as safety measures. The automatic safety measures of our body. For example, when we eat too much, then what happens? There is no place for air. What happened? Burping. Reverse reaction. Oh, yawning. Why are you yawning? Because I am sleepy. But that is not added. Oxygen is not sufficient. Therefore, what happens? Generally, the nose is taking the oxygen in and sending carbon dioxide outside. That is not sufficient. Then you open the mouth and take all the oxygen in. Burping, vomiting, or what is called that? Hiccup. All this is called as reverse reaction. That is the function of "udana." It is also "udana vayu" which takes our soul outside the body at the time of death. Throws it out. That is also function of the "udana vayu." Then what? Fifth one. "Samana." Means digestion. Anything that we are eating is digested. That is called as "samana." Now, if you see carefully, "prana," "apana," "vyana," "udana," "samana." In all of them, there is one common factor. That is "prana." Movement. Because it is functioning. So upward movement. The upper movement. Not upward. Upper movement. So from navel. Navel is generally considered as the center of our body, isn't it? From there, above. Upper body. Whatever movement is happening. So that's why respiration happens from nose to throat, chest, up to abdomen, that navel. And then again, it comes back. This is called as "prana" functioning of "prana." Respiration. Now, below that is called as "apana." Excretion. "Urdhva." "Urdhva" plus "ana." "Urdhva" means upward. "Ana" means movement. So upward movement. "Adhah." "Adhah" plus "ana." "Adhah" means downward. Movement. Downward movement. "Vi." "Vi" means circulation. Everywhere we have "t." Now, this is not a kind of movement which is upper or downward. It is going in all directions. Why? Because body, every cell of the body has to get those blood and nutritions and everything. So "sama." "Sama" means same. "Ana." Means movement. "Samana." Means digestion. It makes it same. Means digest it. Whatever has come now, make it settle down. So you see how deep is language, Sanskrit language. No word is given just for fun. Is called "samana" because of its function. That it does. Everything has a reason. Right. So these five "prana," "apana," "vyana," "udana," "samana." All of them put together are also called as "prana." So first "prana" can mean the first of the five, or it can also mean all the five put together. Generally, that's how it happens. Right. The first one is called as collective name also. First one is called by collective name also. So "prana." This is called "prana." Okay. Why? Why are you giving these names? He says, because it itself is due to difference in their functions and "vikruti bheda." Due to difference in their modification. In respiration, the air takes different form. In circulation, the air takes different form. So, basically, all of them are air. But they are not outside air, like the wind that we feel. They are vital layers that are inside and they carry out these physiological functions. "Prana," "apana," "vyana," "udana," "samana." All of them have their distinct individual functions and their own modifications. Therefore, they are called by these names. Like what? "Suvarna," "gola," "tala," etc. Gold is called as gold. Water is called as water. Why? Because they have different function and different form. Like that, "prana," "apana," "vyana," "udana," "samana." They have got different functions and different modification, different form. Therefore, they are called by these names. But put all of them together, they are called as "prana." The five "pranas." "Pancha prana." So, "pancha nyanindriyani," five organs of perception. "Pancha karmendriyani," the five organs of action. "Antahkarana chatushthaya," the fourfold inner instrument. "Pancha prana," the five vital airs. So far, we have seen these are the parts of subtle body. Now, in the next verse, Shankaracharya will put all these together and will tell us what exactly is subtle body. Okay. So verses 96, 97, they will explain what is this subtle body. What are the parts of the subtle body? Right. What it is made up of? What is the material used? All that. What is its function? All that will be explained by Shankaracharya. We will see in the next session. Okay. We are seeing now subtle body. Okay. The topic is also becoming subtle. So pay attention. It's not now easy. Next words, next two verses will become little tricky. We need to understand in correct way, then only it will make sense. Right. All right. Let us conclude. [Music] [Music] Um. [Music] Hmm. Foreign. [Music] [Laughter] Bye.