Transcription
Hey, oh. [Music] Oh. [Music] [Music] [Music] M. [Music] Um. [Music] [Music] [Music] [Music] [Music] [Music] Foreign.
So, in the last session, we started the topic of stool sukshma sharira, subtle body. First, we understood what do we mean by sukshma. Sukshma, subtle, means what? That which cannot be perceived by external organs, right? You can perceive my voice, you can perceive my form, but you cannot perceive my thoughts. So, my thoughts are subtle level, or rather subtler than my voice and then my form. So, that which cannot be perceived by external organs is called as subtle, right?
Now, there are many things which are subtle. Which of those are part of subtle body? That is the topic that we started with. Shankaracharya first explains individual parts of subtle body and then he will put all those parts together and will define what exactly is subtle body. So, last session we saw nyana indriya, karma indriya. First verse, verse number 92, explained what are the five nyana indriyas. Nyana indriya has five organs of knowledge or five organs of perception. What are they? Ears, skin, eyes, nose, and tongue. These are organs of knowledge because they collect the data from the outside. They know outside world, visaya. Since they know the sense objects, they give the knowledge of the sense objects. They are called as nyana indriya. Indriya, organ. Nyana, knowledge. Organ of knowledge.
And what are the karma indriyas? What are the five organs of action? Vak, speech. Pani, hands. Pada, legs. Gurdham, anus. And upastha, genital. Right? So, these are five word organs of action. What do they do? Karma supravanina. Because they engage in action. Speech is an action. What I do with my hands, lifting, is an action. What I do with my legs, walking, is an action. So, these are called as organs of action because they engage in action.
Now, here one important point we saw that indriya is different from goloka. Indriya, organ, is power behind the goloka, which is aperture. So, goloka means aperture. The eye, the physical eye that you see, the physical ear, physical nose, physical tongue, physical skin that you see are all called as goloka, aperture. They are part of gross body. Here we are talking about indriya, which is part of subtle body. Indriya means what? The power behind the physical eye to see. So, the power to see is called as chaksurindriya, the organ of eye. Careful, this is a very important point. Similarly, the hands, my hands, you are able to see. These are physical hands. This is goloka. But there is a power behind that hand to lift things. That is indriya. That is part of subtle body. Because suppose I get paralytic attack. Suppose then then my hand is not able to move. His hand there? Yes, it is there. You can see. But is it able to lift things? No. Why? Because the power behind that hand is not functioning. Power to lift is not functioning. Power to walk is not functioning. Legs may be there. What you see is physical, gross. The power behind these organs is what we call as indriya, which is subtle. So, indriyas are part of subtle body, not part of gross body. Golokas are part of gross body. Goloka means apertures. What you see, I hear, everything that you see, these are golokas. They are part of gross body. Getting it? Getting the difference, indriya and goloka? Right?
Then, what these are called as? By indriya, outer organs. Which the nyana indriya and karma indriya, the five organs of perception, five organs of action are called as bihindriyas. By indriya means outer instruments. Outer instruments means what? They are in touch with the outer world. They either collect the data, input, and karma indriya, the output. In computer language, in electronic language, oh, they say input, output. So, interface. This is we don't have any other way of knowing things outside other than nyana indriya. And we don't have any other way of functioning outside other than karma indriyas.
Now, compared to them, there are instruments which are inner. They are called as antar, inner instrument. What is this inner instrument? This inner instrument is fourfold. What are they? Goes on to explain why these are called by these names, why these terms are used for mentioning this. So, mana is called mana, why? Sankalpa vikalpa panadibhi. Because it has a constant, what we say, mode of oscillation. It keeps changing, indecisive mode. Sankalpa, vikalpa. I decide something, then I reject it, then I decide something else, then I again reject it. Should I, should I go? Should I do? No, no, no. I think, I think tomorrow. No, I, I think I should do. Too many oscillations. So, that mode of oscillation, indecision, is called as mana. Manyatayana, by which we think. We are thinking. We have not decided. We say also, no. So, what what have you decided? Are you coming or not coming? I'm thinking. I'm thinking means I have not yet decided. I'm thinking. That is the function of mana.
Whereas, when I come to a decision, buddhi. Then what? Decisive mode. Buddhi, intellect. What does it do? It comes to determine the truth of objects. Okay, this is this. This is to be done. This, the person who is coming is this person. I have taken a decision. So far, I was thinking, have I seen this person somewhere? Where have I seen? Can I see here? In CIF? No. Maybe in Vibhuti? No. Sanjipani? No. Somewhere else? In some program? What is this mind? Then suddenly, ah, this is that person. Ah, now intellect has come. You see, decisive mode. Intellect, decision mode. This buddhi, that by which we know knowledge has happened. So far, thinking was going on. Now, the knowledge has happened.
The third factor is what is its function? What does it do? Aham karoti. It provides "I, I, I" to every thought. Thinking, we never say thinking. We say, "I am thinking." We say, "I know." "Uh, I am confused." "Ah, I got it." See, everywhere, actually, this thinking is mind's job. Knowing is intellect's job, isn't it? But that "I" which is provided to all these is coming from this ahankara, ego. It is called as "I" thought. Ahamkarti. It provides "I" to every other thought, to every thought. Okay? Suppose I am seeing this object, watch. So, the moment my eyes are perceiving the watch, a thought is created that this is watch. But actually, the thought is what? "I know this is watch." That "I" is provided by ahankara. That is its job. Therefore, it does the identification. It provides that "I". That is called as ego. It is a doer mode. It, it takes the responsibility. "I" who did this? "I" I did it. He becomes the doer. Doer mode is this ego. It provides. [Music]
What is that swartha? Swartha. Whatever it wants to remember, it remembers. Careful. What it wants to remember, it remembers. Therefore, many times we are looking at something and suddenly we remember something and we say it also. Then all the people are looking at you. What is this suddenly? No, no, that just I remembered. I looking at that person, it wanted to remember something else. It remembered. And other times, when we want to remember, what is that? Ah, what is that verse? What is that words? What is that verse? We are trying to remember. It doesn't come. Sometimes the names of people also. Sudden, it is there. We say also, it is there in tip of my tongue, but it is not coming out. Means what? I am not remembering. What is it? What is it? What is the name? What is the name? And then suddenly, some other time. No, that occasion is over. We have slept nicely. Next day, we have gotten up also. We are listening to Vishnu's Rama. We are cooking. Suddenly, that thought comes. Or that person's name is that. And then you immediately qualify. Yesterday I was telling you, no, that person. Now, why are you remembering? It wants to remember. No. Swartha. What does it do? It is recollection mode. Recollection. Whatever has happened previously, whatever you know previously, incidence, experience, whatever you know, it remembers. It recollects. Recollection mode is memory. Means it, it shines. It shines means it illumines that suddenly. So, imagine that there is an entire dark space and suddenly one spot comes on this one thought and then it becomes available to you. Okay? That is called as chitta.
So, these four, mana, buddhi, chitta, ahankara, they are called as antakarana. And as we saw last time, actually, what is antakarana? Thoughts. Thoughts. Now, based on what type of thought it is, we are giving a separate name. That's it. Basically, their thoughts. So, if the thoughts are of indecision, we say it is mind. If the thought is of decision, we call it as intellect. Now, here, please note, because it is finally thoughts, so the names are interchangeable. What do we mean by names are interchangeable? Sometimes we will just say mana, but what we mean is entire antakarana. While saying also, we say, "It slipped off my mind." Or "My mind is not able to remember." Actually, remembrance is job of chitta. But we call it simply as mind. Sometimes buddhi word will be used for all entire karana will be called as buddhi. Sometimes chitta will be the word used for entire antakarana. It is actually the purification of inner instrument, right? So, please understand that this distinction that we are making is based on the type of thought. And therefore, there are no, no, there are not these, what we say, close compartments. That this is mana, this is buddhi. Nothing like that. Their thoughts. They are all together working. When I see somebody coming from far, remember all the four are working. My mind is throwing options, sankalpa, vikalpa. Vikalpa means options. It is giving me options. Is this Hari? Or is this Hari? Options. It is giving options. Right? Now, memory is collecting data as much as possible related to that form, isn't it? Ahankara is saying, "I think, I think, I think, I think." "I" also is being provided. And finally, when you see the form clearly, when the memory and this picture has matched, memory says, "Yes." Then buddhi says, "Ah, ah, this is Hari." See, all four are working together. The distinction is only made by us for functionality purpose. Otherwise, basically, all of them are thoughts. Is it clear? Because of that, somewhere else, in some other texts, you will see that they will say that this inner instrument, mana, no, mind has only two things, the "I" thought, "I" thought, and this thought, swahankara. They will put it separately. And remaining mana, buddhi, they will put separately. In some cases, only mana and buddhi will be mentioned. Chitta and ahankara is to be understood. So, when you say mana, chitta is understood. When you say buddhi, ahankara is understood. The point is what? Antakarana is thoughts. You can classify them into various. Generally, it is classified into four. Therefore, we say four. Is this also clear? Now.
So, five organs of perception, five organs of action, together called as bihindriya. And fourfold inner instrument, antar indriya, antakarana. This much we have seen. Then, what? The next verses explain the physiological functions. Physiological functions are called as pranas. Pranas means what? Vital layers. They are very vital for the body to continue to function. Body means for our entire being to function. Mind also works because of pranas only, right? Pranas are giving what we say energy to everything, to body also. And therefore, when we run, you know, "Let me catch my breath." Why? Because pranas are generating energy. The body cannot function without them. Even mind, we will see later on also, when we are hungry, thirsty, etcetera, mind won't be able to think. We say, "Wait, wait. Let me eat something." Then mind will function. What is this? Thirst, etcetera, hunger. These are functionalities of pranas only. We'll see. So, the point is what? Pranas are physiological functions. So, pancha prana. Again, five pranas are there. What are the five physiological functions? First one is called as prana. Prana is respiration. We have seen yesterday, upper movement. Pro plus ana, upper movement. Respiration, inhalation, exhalation. Respiration means excretion, the downward movement. Then vyana. We are, it goes. Vapti. It goes everywhere. The movement is on all sides. That is circulation, blood circulation, nutrients, etcetera, all of that is circulated. Sudden upward reaction. So, reverse reaction. That is called as udana. Samana, fifth one, digestion. It semi creates. It, it makes everything settle. [Music] Samana.
Now, these five, prana, apana, vyana, udana, samana, they are called by different names. Why? Vriti bheda. Due to difference in their functions. Vikriti bheda. Due to difference in their form, their modification. Where are they functioning? Where, what is their form? According to that, they are called by five different names. Again, here, please note. Basically, pranas are vital layers which are carrying out physiological functions, right? And therefore, they can be together called by first name itself, prana. Generally, when we say it is prana, prana means generally we refer to all five put together. And in special occasions, we will say prana means respiration. Why? Because when we are mentioning all the pranas, then the first one has got a special meaning, that is respiration. Otherwise, prana in a general way. What, how, how do we translate prana? Vital layers, physiological functions. That's how we will translate prana.
Now, again, here also, please note. This prana is also part of subtle body only, not gross body. Can you see prana? You cannot see prana. No. But, but if I, if I keep my finger here, no, I can feel the air, isn't it? I can. But, ah, skin. If, if it is perceived by these outer sense organs, then it should become gross. No. The air that we feel is gross. But that air is sent out by that physiological function. That is subtle. The oxygen that is taken in. When you keep, you can feel little cold. When you give, you exhale, you can feel little hot. That is air coming in and going out. But the power behind them, which is carrying out this function of respiration, that power is called as prana. Sometimes these pranas, they will, they will call as life. The word prana also sometimes they will use as life. "You must have his pranas have gone." Means what? Life is gone. Why? Because pranas are first indications. Somebody is dead or alive. How do we check? We keep the finger in the nose. Why? Whether breathing or not breathing. That is indication. That's why it is called by that name. But the point is what? These pranas are subtle. And according to their functions, they have been given five different names.
So, pancha nyana indriya, pancha. So far, we have seen this much, right? Now, Shankaracharya puts all of that together and tells us what exactly is this subtle body. Let us read verse number 96.
Ravana. [Music] [Music] [Music] Foreign.
He says, "Sukshma shariram ahu." This is called by the wise as sukshma sharira, subtle body. What is that? Means beginning with the five. Beginning with vak, vak means speech. So, what are the five that are beginning with vak? Vak, pani, pada, payu, upastha. What are they called as? The karma indriyas, the five organs of action. Vak, the five organs of action. Shravana adipancha. The five that begin with shravana. Shravana, ear. Means shrotram. Shawna, et cetera, said no. What are they? Five organs of perception. Five organs of action. Five organs of perception. What are they? Five physiological functions. Five vital layers. Five pranas. Then he says, "Buddha." [Music] Then he says, "Avidya." Avidya, right? Now, you just write ignorance. We'll see what is the meaning, etcetera, later. Ignorance. A picture. And also, because it is showing vivachana, action. These eight factors. Swamiji, what eight factors? Count. Five organs of action. Count them as one. Shravana pancha. Five organs of perception. Prana pancha. Five pranas. Abhra mukha ni pancha. Five subtle elements. These eight factors together are called as sukshma sharira, are called as subtle body. Five organs of perception, five organs of action, five pranas, five subtle elements. Right? Some people who have studied Vedanta before will will say, "Well, some issues are there." Wait. See, avidya. Avidyato is karna sharira. Suddenly, why is it coming in such measures? We'll see. We'll see next verse also. We have to see. Then we will be able to understand everything together. Let us read the next verse and understand. Then we will reflect on that. Verse number 97.
Edam shariram sram. [Music] Foreign. [Music] [Music] [Music]
This body. Now, here, this means what? The body that we are seeing. We are not talking about gross body now. Idam shariram sukshma sambanitam. Which has, which is called as sukshma samvnitam means called, termed, which is called as sukshma, subtle. Is also called by another name, lingam. Linga has got another name, linga sharira. Is also called as linga sharira. Linga means what? Linga means indicator. That which indicates. What do you mean by that which indicates? It indicates whether the life is present or not present. It indicates where the, where it is a human, it is a being, or an inert object. Whether it is a living being or an inert object. What is the difference? The difference is this linga. Lingasharira. One who has, there will be expression of life. Wherever there is lingasharira, sukshma sharira, there will be expression of life. So, it indicates. It expresses life. And therefore, it is called as linga sharira. It is an insignia of life. Signature. Lingasharira is there means life is expressing. The moment lingara leaves, dead body, gross body is there, but life has gone. Life has gone means the expression of life has gone. Means what? The sharira is gone. Therefore, it is called as linga sharira. Another name. Tu apanchi krita bhuta sambhavam. It is indeed that tu apanchi. We should understand. Topanchi means what? To what is it made up of? Apanchi krita bhuta sambhavam. Sambhavam. It is born off. Born from what? Apanchi krita bhuta. The bhuta, the elements, which are apanchi krita. Apanchi krita, which have not undergone the process of panchi karana. What is the other name for this uppanchi krita bhuta? What are they called? Subtle elements. Okay. One more word. That alone in their pure form. Remember the five elements in their pure form. Then what happens? When panchi karna happens and they are mixed with all the other four also, then they become gross. Right? But this subtle body is made up of subtle elements. So, gross body is made up of gross five elements. Subtle body is made up of subtle five elements. So, even our thoughts, careful, even our thoughts and all the powers, the powers of indriyas, the powers of pranas, all of them are formed by what? By the five subtle elements. Therefore, when we speak of the world which is created by bhutas, pancha bhuta, it includes gross world as well as subtle world. Why? Because subtle world is also created by subtle elements only. It is also bhuta sambhava. Apanchi krita. Agreed. It is made up of subtle elements. But it is still made up of elements. Okay. Up to here, no problem. No problem. This subtle body is called as linga sharira. Okay. Accepted. It is made up of five subtle elements. That is also accepted. Now, what is this saying? Savasanam. So, so, means along with sahita, along with vasanas. What is this vasanas? See, there actually, there is no equivalent English word for vasana. But you, you can, for sake of understanding, you can call it as impressions. Impressions. This vasana, interesting word, very interesting word. Vasana comes from root vessel. It cannot come from that root. Vasa means to stay. Means what? That which stays. It doesn't go. It stays. What do you mean by impression? You see, when we are experiencing something, anything, anything that we experience, a kind of impression is created. Based on that experience, that impression is called as vasana. Let us take an example. Suppose I am new to any place. I, I go there for the first time. So, now, obviously, if I am going there for the first time, I do not have any vasana, any previous impressions of that place. I do not have. Because I'm going there for the first time. But I do have impressions about my habits, my all my habits, know? What kind of food I like, what kind of places I like to visit, all that is there. Now, somebody tells me that in this new place, if you want to eat good North Indian food, because you are from North India, now you have come to South India. So, obviously, not many hotels, etcetera, you can eat south. No. Good North Indian food. If you want to eat, this is the place. Now, remember what has happened. Have I experienced it yet? No. I have my previous impressions of North Indian food, which I like. But this place, I have not yet experienced. Now, just now, somebody has told me. So, I go there. Then what happens? I eat. Now, two possibilities are there. What? Either I like, or I don't like. Just because it is North Indian food, doesn't mean, no, I will like. So, both are stored as impressions. If you like, it will be stored as impression that this was good. This is good. If you don't like, not that good. Both are stored as impressions. This is called as vasanas. The impressions that are stored from an experience. So, the experience goes, but the impressions stay. That's why vasana was to stay. Now, many times, what happens is, we forget the experience, but the impressions stay. Careful. We forget the experience, but the impression stays. Why do you don't like cabbage? You can't give answer. No, I don't like. From childhood. But something must have happened because of which, you know, that I don't remember, but I don't like. See, the experience because of which that impression is created that you don't like cabbage, that experience is forgotten. But the impression has stayed. Not only that, the impressions stay even in other births. So, something that was experienced very strongly in my previous birth, experience, I don't even remember. I don't remember my previous birth at all. But the impression. That's why some people are from childhood, they are afraid of fire. Some are afraid of water. Some are, you know, some like some kind of food, some don't like. From where are these impressions coming? How can you have? If you have never experienced fire, how can you be scared of it? If you have never eaten any particular, what we say, vegetable, etcetera, how can you not like it? Impression is there from the past. People like sweet from childhood. Some people like spicy food from childhood. Some children, you must have seen, they just eat lemon. Have you seen? They just take lemon, cut it, and eat. Whereas other person, what, what are you doing? Some people take salt and they eat. Some people take sugar and they eat. Some people put chili powder on top of anything and eat. How are these differences coming? Because of impressions. We may forget the incidence, experience, but we remember the impressions. And remember, those impressions are not seen unless they show themselves. These impressions are extremely subtle. You, you don't even. Suppose I tell you, you list down all your impressions. You cannot. You cannot. Only at that right time, it comes out. It expresses. So, these impressions that are stored are called as vasanas. He says, "along with vasanas." Which means what? He says, vasanas are also part of subtle body. Note this. In all other texts, vasanas will be put as karana sharira. Viveka Chudamani, Shankaracharya ji, in subtle body, we will see why. We'll see why. But that's what he does. In Shankaracharya's text itself, he will put vasana in karanasara. Okay? In other texts. Why is he putting it like this here? We will understand why. But savasanam. This sukshmasher is along with vasanas. And what? Karmapala anubhavakam. It is cause for anubhava, result of action. Means what? It is the cause because of which I experience results of my actions. Just now, we saw whenever I am doing any particular action, an impression is created out of that action, correct? At the same time, a result is also created of that action. Every single action that I am doing. These two things are created. Impression, vasana, and result, karmapala. A karma palace is of two types, punya and papa. We know. Good action with good intention will create punya. Bad intense, bad action or with bad intention will create papa. Now, this punya papa is called karmapala. This punya papa comes in our life as what? As sukha and dukkha respectively. So, punya results in sukha. Papa results in dukkha. And how am I experiencing this sukhan dukha? By this subtle body. So, kaduka is part of subtle body. These are thoughts. They are subtle body. Therefore, it is said here, karmapala anubhava. It is the cause for the experience of result of action. Karma means what? Any time you are happy, it is the result of punya karma that you have done in the past. As simple as that. Anytime you are sad, it is the result of papa karma that you have done in the past. Which means what? Nobody in the whole world can make you happy or sad other than yourself. No, swamiji, I am sad because somebody said something. No, no. You are sad, and that sorrow is result of your past actions. You were bound to be sad. Why? Because you have already booked your own flight back then. You had to travel. There is no option. It is like ball, no, cricket ball. You throw it on top. Throw it up. You forget that you have thrown the ball up. After some time, it comes and hits your own head. It happens sometimes, you know, this cricketers etcetera, they take a catch and in enjoyment, you know, because I took a catch, they throw it and then they're, you know, clapping each other, etcetera, and the ball comes and hits on their head only. Now, somebody, you start looking, who threw? Who threw? Are they? You only. You only had thrown it up. Now it has come back to you. Don't blame others for your sukaduka. Why? Because sukaduka is a result of punya papa which is created by you in the past. Now, what is the job of subtle body? It gives you what we say, an opportunity to experience this. It is cause for the experience. It is not cause for sukhandukka. Please understand that. Subtle body is not a cause for your sukhandukka. Subtle body is cause for experience of sukhandukka. So, kaduka is caused by your own punya papa, right? Subtle body is only creating that environment in which you can experience this sukhan. Look. That's it. Every word is so important. Savasanam. Karmapala anubhava. Come next. What does he say? So, due to ignorance of oneself. Due to ignorance of oneself. This subtle body is beginningless conditioning of the self. Of the self. What do you mean by upadhi? Earlier also this word had come, but we have used it in a different way. Now, let us understand the word properly. Word upadhi has got two factors. Upper means near. Where this word come? Oppa means near. Upavasa, or so many words we have used so far. Upper means near. Sami. And adi, adi means to throw. To throw. So, he is equal to what? Write the meaning first. You write in Sanskrit, then we will see in English also. Upper situ. [Music] One's own characteristics throws somewhere else. That is called as upadhi. Sami pesthitwa. It stays near an object and throws its properties on that object. Example. Suppose there is a crystal. There is a prism crystal. There. Now, the moment you keep blue cloth in in vicinity of that crystal, near that crystal, what happens? The crystal appears blue, isn't it? Careful. Actually, the crystal is colorless, isn't it? That's why you can't. You will see what is on the other side. If, if there is nothing. But what happens in that crystal? Because something is taken. Now, what? That blue cloth is upadhi of crystal. Means what? Staying near it, throws its properties. What are its properties? Blueness on the other object is called as upadhi. So, when we speak of anatma, not self, we are actually talking about upadhi. What is not me, but appearing to be me. That is called as anatma. That is called as upadhi. So, you can say anatma is of three types. Stula sharira, sukshma sharira, karana sharira. You can also say these are the three upadhis of the self. Of me. Upadhis means what? Something that is not me, stays near me, and throws its properties on me. That is called as upadhi. Means what? I am not the body. But body stays near me and poses to be me. Means what? It throws its properties on me. I say, "I am not well." "I am a man." "I am short." "I am old." All these are the properties of the gross body. We have seen. But it stays near and it's, it throws its properties on the self. Similarly, mind. Similarly, the subtle body. Subtle body is the second upadhi. First body we have seen is gross body. Now, the subtle body is second upadhi. What does it do? It also stays near and throws its properties on the self. "I am thirsty." "I am hungry." "I am sad." "I am happy." "I am understanding." "I am not understanding anything." Actually, all these are properties and functions of the indriyas, pranas, and mind, etcetera. But they are superimposed. They are thrown on me. The subtle body is also upadhi. But what is the speciality of this upadhi? Ana upadhi. It is beginningless upadhi. Gross body is not beginningless. And therefore, you have date of birth. That's how you celebrate your birthdays. There was a time when it became upadhi for me. And of course, when there will be beginning, there will be end also. So, under a picture, you write both dates. From this to this, this body expressed, or this body was the upadhi of the self. There is a beginning, there is an end for gross body. For subtle body, can you tell me what is the beginning? No. Why? Because the subtle body keeps on traveling from one gross body to another, to another, another. From when? Since when? Beginningless time. But it is beginningless. Doesn't mean it is endless. It will end. It will end on realization. That we will see. That is not the topic now. Now, the topic is, it is the beginningless conditioning. The word conditioning is what we use for upadhi. Again, as I told you, there are these English terms are not exact. Just for our understanding, we use. Vasana is much more than just impressions. Upadhi is much more than just a conditioning. But for the sake of communication, we are using these terms. So, when I say impressions, remember vasanas. Most of the times, I will use the word vasana as it is. Word upadhi as it is. Why? Because the English equivalents are not exactly communicating what we want to say, right? So, this is anadi upadhi. It is the beginningless conditioning of the self. Now, so, what is this word saying? This verse is telling me that this sukshma sharira, subtle body, is also called as linga sharira because it is an insignia of life. Okay? It is made up of five subtle elements. Okay? It is along with vasanas. Okay? It is cause of experience of my results of actions, karmapala anubhava. Okay? And swadnyanatha. Due to one's ignorance, or due to the ignorance of the self, which is beginningless, this upadhi of subtle body is also beginningless. You cannot tell at one particular time, subtle body became a europathy. No. You cannot tell like that, right? This much we have seen about the subtle body. Now, now, what generally you study in other texts, they will say subtle body is made up of 17 factors. Huh? 17 factors. Just now, we said eight factors. What are the seventeen factors? They refer to pancha nyana indriya. They major all five. Not pancha nyana indriya has one here. How we did was all five, five put together as one. No. Pancha indriya, five. Pancha indriya, five. Five, five, ten. Pancha prana, five, fifteen. Mana and buddhi. Mind and intellect. Already I have told you, when you say mind, chitta is included. When you say buddhi, ahankara is included. So, basically, five organs of perception, five organs of action, five pranas, and four antahkarana is what is called as sukshma sharira. Generally, that's why if you would have seen before combining it, he has only explained these four things. Nyana indriya, karma indriya, pranas, and antakarana. That's it. That's what he explained. But then, while putting together, he has added some things. Adnana, kama, karma. Now, in this verse, vasana, isn't it? Anadi upadhi. Why? Let us understand one by one. He is also included the five subtle elements in the subtle body. How? Isn't it? You see, in the above, above verse 96, he says, "Pancha abhra mukha ni pancha." And then verse 97, he says, "Apanchi krita bhuta." So, in one place, in one verse, he is saying that subtle elements are part of subtle body. In the next verse, he says that subtle body is made up of subtle elements. So, what to understand? Let us see one by one. Will go. So, five subtle elements are considered part of subtle body because the cause is nothing but effect, or rather, the effect is nothing but cause in different form, isn't it? The glass in which we drink water is also called as glass because it is made up of glass. It is as simple as that. It is made up of glass. But it is also called as glass. So, the effect is nothing but cause only in different form. Therefore, even if somebody includes the five subtle elements into subtle body, that's okay. That's okay. Now, remember, all these explanations that we are giving now, many people will say, "Not required. We believe in." If Shankaracharya has included, there must be reason. So, this further explanation is not for them. But I am sure there will be few people who will say, "Why? Why? Why? How can ignorance come as subtle body? How can vasanas be part of subtle body? How can karma karma is physical? How can it be part of subtle body?" For them, this explanation is given. I am also warning that you may not understand all the aspects of this explanation as we keep studying further. The previous points will get clarified. And it is not right for me to explain everything right now also. Okay? Just understand that he is explaining. He is including all these things in subtle body. Why? That's the only thing that you need to understand. So, five subtle elements are included in the subtle body, not as the subtle elements, but as the effect of those subtle elements, which is the subtle body. Then, next is ignorance. How can ignorance be part of subtle body? Ignorance, we say, is causal body, isn't it? Very clearly, Shankaracharya himself, in another text, is saying, is part of causal body. Then why adnan is taken here as subtle body? Because adnan is of two types. One is called as avar anatmaka. Another is called as vikshay patamaka. Or sometimes they will call as, sometimes they will use the two words. Ignorance, advances, superimposition. In Gurudev's terms, if I have to say, non-apprehension and misapprehension. Remember that misapprehension is actually non-apprehension only in a different form. So, when here Shankaracharya is including adnan as subtle body, is referring to misapprehension, which is part of subtle body. Non-apprehension is part of causal body. He will himself explain it later. Maya also, he will take it as causal body. And that time, he will say, Maya has two powers, avarana, veiling, and vikshepa, projecting. Now, this veiling is the aspect of causal body. Projecting is the aspect of subtle body. I don't know covered. But I think this is, I think is the projection which happens. I think. Thinking is antakarana, isn't it? So, it is added as subtle body. So, here adnana, we are not talking about. We are not talking about karan. We are talking about superimposition. Okay? So, that's how he includes adnan in subtle body. Next, kama. Karma is basically desire. Desire arises in mind. But you already, mind was included in the buddhi. Then why karma? Especially, he just wants to say that different kinds of thoughts. Karma is uplakshana. Uplakshana means we mention one and imply other. All other. That is called as uplakshana. You are mentioning shravana, but you are indicating what? All the five organs of perception. Similarly, here, gamma is an opal action. Opal means you are telling one, but you take everything. So, different kinds of thoughts. All of them are put together under one word, common desire. Right? It is uplakshana for all kinds of thoughts. So, what he means, all kinds of thoughts are part of subtle body, which we know that they are part of subtle body. So, there is no problem with that also. Also, he could have used any other type of thought as opposition for all thoughts. He is mentioning karma. Why? Because that is our main enemy. All other thoughts are born out of this karma only. Desire only gives rise to everything. Kama janami. Kama is the main problem, right? So, kama, veggie, karma is action. Action is physical. See, you lifted this watch and you kept it here. It's action, physical. How can karma be part of subtle body? See, the karma action may be physical, but intention is subtle. Doership is subtle. In Bhagavad Gita, etcetera, fourth chapter, we uh, we study what is karma, what is the tattoo of karma, karma, akarma, vikarma, etcetera, will be explained in Bhagavad Gita chapter four. There he says, what is action? Action is nothing but worship. When there is kartrtva, there is karma. If that kartratva is not there, even if physically it is an action, it is not called as action. Pagoda chapter four for more details. You go there. One who sees inaction in action, and one who sees action in inaction. Means what? Simply put, action is action because there is doership behind action. If there is no doership behind action, that action is not called as action. Simple example. You kick somebody. There is a doership involved. Therefore, it is an action. But suppose you are sleeping and by mistake your leg touches that person. That is also. See, the action is same. You are like touching that person. But in sleep, you are not aware. There is no doership. It is not called as action. In the waking, suppose you kick somebody, they will be angry on you. In sleep, suppose your leg touches, they will not be angry. Why? Because they understand, the fellow is sleeping. So, action is actually because of doership. That doership is part of subtle body, ahankara. Therefore, karma is included in subtle body. Or another way, very simple. Karma here refers to karmapala, punya paparupa, praarabha, sanjita, etcetera. Then it will become part of subtle body. Why? Because that is not seen by our sense organs, right? So, then karma also will become part of subtle body. Why vasanas are subtle body? Because here vasanas are not used in a technical sense of vasanas which are on the causal body level. Here vasanas are simply used as samskaras. Some, some tendencies. Let us put like that. So, when we use the word vasana, you can, you can bring two English words to your mind. Impressions and tendencies. Impressions and tendencies. As impressions, it is part of causal body. As tendencies, it is part of subtle body. Some basic tendencies we have, no? The way we dress up, the way we walk. This all, you can say, is an extremely subtle. But it's still a thought. And the moment you call it as thought, it is part of subtle body. Therefore, here Shankara is including vasanas as that samskara, that that upsurge of emotions, etcetera, when it comes, still subtle only, right? That is why he is including vasana also in subtle body. And why it is called as anadupadhi? For one reason, that adnan is included in this. And adnan is anadi, beginningless. Therefore, subtle body is also beginningless. Another way, we have also seen that it is always with us. Till the time liberation happens, it will always be with us. Even though gross bodies keep changing, we take up different, different gross bodies. The subtle body remains. Therefore, it is also anad upadhi. It is called anad upadhi. That is also correct. Okay. That much is sufficient for today. In the next session, first, we will see what is this concept of annadi. And then we will go forward, okay? For next session. Today, too many, too many things, technical things. Sufficient. All right. We'll conclude. [Music] Um. Hmm. [Music] Hmm. [Music] [Laughter] [Music] You.