Vedantham : ( 07/11/2012. )

Vedantasara-11. 2. SUPERIMPOSITION: 101. The authoritativeness of this method of compounding should not be questioned for the triple combination described in the Sruti indirectly refers to this.  102. Though these five gross elements are alike in so far as each of them contains the five elements, yet they are differently named as ether etc., owing to the “preponderance of a particular element in them” (Brahma Sutras II-4-22). 103. At that time ether manifests sound; air manifests sound and touch; fire sound, touch and form; water sound, touch, form and taste; and earth manifests sound, touch, form, taste and smell. 104. From these compounded elements have evolved the seven planes, existing one above the other, viz., Bhur, Bhuvar, Svar, Mahar, Jana, tapas and Satyam; and the seven nether planes, one below the other, viz., Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala and Patala; the world, the four kinds of gross bodies contained in it together

Vedantasara-10. 2. SUPERIMPOSITION: 91. Consciousness associated with this totality is called Sutratma, Hiranyagarbha and Prana etc., because it is immanent everywhere and because it identifies itself with the five great uncompounded elements endowed with the powers of knowledge, will and activity.  92. This aggregate made up of three sheaths such as Vijnanamayakosa etc., (which forms the limiting adjunct) of Hiranyagarbha is called the subtle body as it is finer than the gross universe. It is also called the dream state, as it consists of the impressions of the waking state; and for that very reason it is known as the merging place for the gross universe.  93. Consciousness associated with each individual subtle body is known as Taijasa (full of light) on account of its being associated with the effulgent inner organ (Antahkarana).  94. The individual limiting adjunct of taijasa too, made up of the three sheaths, such as Vijnanamayakosa etc.

2. SUPERIMPOSITION: 81. Udana is the ascending vital force which helps the passing out from the body and has its  seat  in the throat. 82. Samana is that vital force which assimilates food and drink and has its seat in the middle of the body. 83. Assimilation means digestion of food and its conversion into chyle, blood, and other materials of the body.  84. Others say that there are five more vital forces known as Naga, Kurma, Krikala, Devadatta and Dhananjaya.  85. Of these Naga is that which causes vomiting or erection, Kurma opens the eye-lids, Krikala creates hunger, Devadatta produces  yawning and Dhananjaya nourishes the body.  86. Some say that on account of their being included in Prana etc., the vital forces are really five in number.  87. These five vital forces, viz., Prana etc., are produced from the combination of the active (Rajas) particles of ether etc.,  88. These five vital forces such as Prana etc., together with the organs of action, constitute the vital she

2. SUPERIMPOSITION: 71. On account of their being luminous they are said to be the products of the Sattva particles.  72. This intellect (Buddhi) together with the organs of perception constitutes the intelligent sheath (Vijnanamayakosa).  73. This Vijnanamayakosa, on account of its being conscious that it is an agent and enjoyer and that it is happy or miserable etc., is called the phenomenal Jiva (the individual self) subject to transmigration to this and the other worlds.  74. The mind with the organs of perception constitutes the mental sheath (manomayakosa).  75. The organs of action are the organs of speech, the hands, the feet, and the organs of evacuation and generation.  76. These are produced separately in consecutive order from the active (Rajas) particles of ether etc.,  77. The five vital forces are the Prana, Apana, Vyana, Udana and Samana.  78. Prana is that vital force which goes upward and has its seat at the tip of the nose. 79. Apana

2. SUPERIMPOSITION: 61. The subtle bodies are what are known as the Linga-Sariras having seventeen component parts.  62. The component parts (of the Linga-Sarira) are the five organs of perception, the intellect, the mind, the five organs of action, and the five vital forces.  63. The five organs of perception are the ears, the skin, the eyes, the tongue, and the nose.  64. These are produced separately in consecutive order from the Sattva particles of ether etc.,  65. Intellect (Buddhi) is that modification of the internal instrument (Antahkarana) which determines.  66. The mind (Manas) is that modification of the internal instrument which considers the pros and cons of a subject (Sankalpa and Vikalpa). 67. The mind-stuff (Chitta) and egoism (Ahamkara) are included in the intellect (Buddhi) and the mind (Manas) respectively.  68. Memory (Chitta) is that modification of the inner organ which remembers. 69. Egoism (Ahamkara) is that modification of th

2. SUPERIMPOSITION: 51. This ignorance has two powers, viz., the power of concealment and the power of projection.  52. Just as a small patch of cloud, by obstructing the vision of the observer, conceals, as it were, the solar disc extending over many miles, similarly ignorance, though limited by nature, yet obstructing the intellect of the observer, conceals, as it were, the Self which is unlimited and not subject to transmigration. Such a power is this power of concealment. It is thus said: “As the sun appears covered by a cloud and bedimmed to a very ignorant person whose vision is obscured by the cloud, so also That which to the unenlightened appears to be in bondage is my real nature – the Self – Eternal Knowledge” (Hastamalaka 10).  53. The Self covered by this (concealing power of ignorance may become subject to samsara (relative existence) characterised by one’s feeling as agent, the experiencing subject, happy, miserable, etc., just as a rope may become a snake

II. SUPERIMPOSITION: 41. Ignorance has been designated as individual and collective on account of its pervading the units and the aggregate.  42. The individual ignorance, on account of its association with the inferior being, is characterized by impure Sattva.  43. Consciousness associated with this has limited knowledge and is devoid of the power of lordship; it is called Prajna on account of its being the illuminator of individual ignorance.  44. It is called Prajna as it is deficient in illumination on account of its association with a dull limiting adjunct.  45. The individual ignorance, associated with it is also known as the causal body on account of its being the cause of egoism etc., and as the blissful sheath because it is full of bliss and covers like a sheath; it is further known as dreamless sleep since into it everything is dissolved; and for this reason it is also designated as the state of dissolution of the gross and subtle phenomena.  46. In