Various forms of Human Body and the qualities of Gunas are explained in detail in this Chapter.
Various forms of Human Body and the qualities of Gunas are explained in detail in this Chapter.
Characteristics of Pran, Indriya and Avastha.
Shri Narayanmuni said:-
‘Movable and immovable beings, with their respective nature, all were originated from Vairaj Brahman in the Sarga period. (creation time) 1.
The beings, in prior epochs, performed some good and bad deeds for which Brahma created them in the some way again and again. 2.
Irrespective of whether one accumulates good deeds, bad deeds or a mixture of both in his previous births, he suffers for the reminder of the good and virtues before birth. 3.
Body and intelligence of the beings are determined according to these virtues and they beget a place accordingly. 4.
According to the virtues of deeds accumulated from their previous births, the Jeevas assume an earthly body (Sthoola Deha) made up of five elements. (Panchabhautika). 5.
All the five elements mix as per wish of Shri Hariand of which the body consists in are all five elements (Panchabhautika). 6.
Among them one element is the principal, main, prime in at bodies others being subsidiary or secondary. 7.
In which the Pruthvi (earth) element is principal and other four (Jala, Teja, Vayu and Akash) are secondary. 8.
In which the Jala (water/fluid) element is prime and other four (Prthvi, Vayu, Akash and Teja) are secondary. 9.
In which the Teja elements is main and other four ( Prthvi, Jala, Akash and Vayu) are secondary. 10.
In which the Vayu element is prime and the other four (prthvi, Jala, Akasha and Teja ) are secondary. 11.
In which the Nabha (Akahsa,) element is Prime and the other four (Prthvi, Jala, Teja and Vayu) are secondary. 12.
Thus as the beings consist the elements their bodies also are according to them (elements) so are their (Bhogas) endurances. 13.
Those who possess Pruthvi element as principal, their movable and immovable bodies are on the earth and who possess Jala (liquid, fluid) element as principla, they live in water. 14.
Those who possess the Teja element as principal, they live in the heaven (Svarga) while those who possess Vayu as principla live in Vayuloka. 15.
Those that possess the Akasha (Nabha) as prinicipal element live in the Akasha (Space). Thus they get this according to their deeds. 16.
Thus, as per wish of the god those who possess such five elements have five passions (vikaras) in their five elements body (Panchabhutika). 17.
There are skin, muscles, flesh, nerves and bones in body which are the portions of the earth. So also there are phlegm (Slesma), bile (Pitta), Fat(Vas) Sweat and blood which are the portion of Jala (Water). 18.
There are eyes, anger, stomach fit semen and warmth which are the portions of Teja. Prana,Apana (Wind in the anus), Vyana (Vitalair), Udana (Upward rising wind) which are the portions of Vayu or Marut (wind). 19.
Ears, Eyes, Nose, Mouth and Heart are the five sense organ. So there are thus twenty five Vikaras (Passions) in the body. 20.
This body broadly speaking is dirty with urine and feces. 21.
In this body there are Prana organs, mind and intelligent in which stay in little or microforms. 22.
One Prana according to its attitude is known by five different names as Prana, Apana, Vyana, Udana and Saman. 23.
Five names of these are Naga(Cobra), Koorma (Tortoise), Krkala, Devadata and Dhananjaya, which are the differences. 24.
Breathing is Prana, discharge in urine and feces is Apana, digesting food is amana,hear the naval Udana in throat and Vyana is throughout the body. 25 - 26.
Udana to rise upwards, Vyana to all body, Naga is for uttering, words through throat, Koorma to blink eyes. 27.
Krukala is for satisfying hunger Devadattta is for Yawning. Dhananjaya for nourishing body as is told by Sankhya experts. 28.
Devadatta in Prana, krkala is Apana, Dhananjaya in Samana, Koorma in Vyana and Naga in Udana are thus should be known. 29.
In this way five Prans are thus described in ten organs before. 30.
Ears to hear, Skin knows touch, eyes see the surroundings, tongue knows taste and nose smell. 31.
That which smells is nose, that which utters words is speech, those which give and take are hands, those which walk are legs. 32.
That which discharges urine is urinating organ, that which discharge feces is anus. Thus are the ten organs. 33. Mind, heart, intelligence and pride are the four known as antankarana (conscience) 34.
Some scholars think mind intelligence as one. Minds leads to suspicion while intelligence to conformity. 35.
There is pride in mind and intelligence and pride also gets its rise from heart (Chitta). 36.
Thus, the small (micro) and broad (Sthoola) mutually rest on each other. 37.
So the body is an amalgamation of Avidya-ignorance and Saturates Karma (deed), thus it is covered, by Maya (illusion). 38.
As the earth and smell are one body and spirit are the same. 39.
Awareness, dream and sleep are the three states having mixed qualities, Satva and other gunas are due to interrelatedness. 40.
The State that is of functional in the Vairaja Purusa is of Satvaguna in His eyes is called the state of awareness (Jagrat). 41.
That Satvika (pure) state in the awareness which one knows as himself due to his pride is known universal (Visva). 42.
Outward and according to the deeds in pre-birth that includes words and other five elements with conscience are called Jagra awareness. 43.
Dream in awareness- (daydream ?) is that when a being sees due to illusion is of raja oriented pure awareness in dream. 44.
In the state of awareness when a being (Jeevatma) due to sadness and fatigue says I experience this is anger oriented Satvagunatmaka (pure) awareness. 45.
In this state of awareness the resultant to karmas (deeds, is Almighty, the God, Vaisvanara. 46.
Saints, pious men and in cases Satshastra (pure/ pious scripture) know the difference in three states during the study of Brahma vidya. 47.
One should know the different state and which Gunas are prime or prominent due to one’s own deeds. 48.
During the state the creation of Hiranyagarbha, the state that is in throat having Rajo Guna is known as the dream state. 49.
Due to the pride of micro body (Suksma dena) the spirit named Tejas experiences according to his prior deeds living, unloving unstable condition is known as the Rajoguna oriented state of dreams. 50.
Due to organs, intend intelligence one who likes or dislikes, wherein Rajoguna is main is known as ‘Swapna’, dream. 51.
Wherein Jeeva (being) enjoys pleasure with conscience in dream as well as in awareness is called awareness in dream with Satva as the main Guna along with Rajoguna. 52.
Tama being the main Guna with raja in dream, the result of Hirangarbha completes in dream. 53.
The enlightened Jeevatma (divine soul) while studying Brahma. Vidya knows himself with three stages in Turiya stage which always is illuminated. 54.
Tama oriented state at the time of deludes of Vairajpurusa which is at the heart is called Sushupti. 55.
In this Sushupti, the internal (of heart) and external attitudes wish of enjoying pleasure, knowing a thing and efficiency are in the body and their pride makes Sagunabrahma very lean, is known as tama oriented Sushupti. 56 -58.
Due to effect of Karma (deeds) there is rise in efficiency, that state is called as the Rajoguna being the main, leading to tama in Sushupti oriented dream. 59.
In the state of awareness and dream who experiences troubles etc. (Vyatha) enter again in Sushupti and acts in active attitude, the knowledge is Supta (sleep). 60.
Mainly of Satva karya but the Sushupti state mainly of tama is awareness in sleep. 61.
When an enlightened one knows the difference in these three, Turiya should be known minutely. 62.
In all these three states, the three Gunas are at the base, Satva, raja and tama should be known with its characteristics. 63.
Satva is the outcome of joy, love, light, hatred, lust or passion attachment, health, faith generosity, absence of anger, forgiveness, courage, non-violence, equality, truth, free from indebtedness, delicacy, blush, stability, piety, righteousness free from thirstlessness, non-suspiciousness, sacrifice of praise of good or bad, charity towards all, non-willing towards joy, universal compassion, thinking good of everyone are all the characteristics of Satvaguna. 64 - 67.
Characteristics of Rajoguna- Wish, desire towards all king of rasa-taste, instability, prosperity external appearance- beauty, conflict, absence of mercy or compassion, enjoying happiness and sadness pride, love for argument, intern in worries and enmity, shamelessness, hardness, violence lustfulness, partiality, anger, absence of forgiveness, boast, laughter, dissatisfaction are all the characteristics of Rajoguna and now it’s about Tamasa. 68.71.
Characteristics of Tamoguna:
Blind Ignorance, Anger, Andhatamisra - (Durmaran) blind anger, ( Tama) ignorance non-conscience, worldly desire indiscrimination between function and disunite , sadness, sleep on day, hated of piety and pious people love in gossiping and scandal ignorance of dance, song and such pine arts but show off these, are all the characteristics of Tamo Guna. 72-75.
Kshetra: Body- Physical body of the prime-deity of three types, three Gunas and three states is known a Kshetra . 76.
Kshetrajna- soul one who the Ksetra is called Ksetrajna who pervades all the body. 77.
Similar to the lamp of jewels- Ratnadeepa, a man of knowledge, he lives in the heart and the surrounding area. 78.
O, sage, this Ksetrajana as is said in the soul, to know about the Moksadharma and its religion should be known and for which, you do have pure intelligence to know it. 79.
Thus ends the seventyeth chapter entitled ‘Description of different forms of the body and the Nature of qualities’ in the fourth Prakaran of Satsangijivan, the life story of Lord Narayan, also titled as ‘Dharmashastra’ (the rules of the code of conduct). 70
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