Gita Rahasya -Tilak 196

Gita Rahasya -Tilak


Therefore, these thirteen elements, which are qualities, have to look for some other substance as a support. If you say that they can get the support of fundamental Matter, then, that is imperceptible and in an unevolved condition, that is to say, eternal and all-perva- sive ; and therefore, it cannot become the support of qualities like Reason etc., which go to form one small Subtle Body. There- fore, the five Pine Elements, which are the bases of the five gross primordial elements, have to be included in the Subtle Body side by side with the thirteen qualities, as a support for them in the place of the five gross primordial elements which are the evolutes of fundamental Matter [1]. Some writers belonging to the Sariikhya school imagine the existence of a third body, composed of the five Fine Elements, intermediate between the Subtle Body and the Gross Body, and maintain that this third body is the support for the Subtle Body. But that is not the correct interpretation of the forty-first couplet of the Samkhya Karika, and in my opinion these commentators have imagined such a third, body merely by confusion of thought. In my opinion this couplet has no use beyond explaining why the five Fine Elements have to be included in the Subtle Body along with the thirteen other elements, namely, Reason etc [2]. Anybody can see after a little thought, that there is not much of a difference between the Subtle Body made up of eighteen elements described in the Samkhya philosophy and the Subtle Body described in the Upanisads. It is stated in the Brhadaranyakopanisad that: "just as a leech (jalayuka) having reached the end of a blade of grass, places the anterior part of its body on the next blade (by its anterior feet), and then draws up the posterior part, which was placed on the former blade of grass, in the same way, the Atman leaves one body and enters the other body " [3]. But from this single illustration, the two inferences that (i) only the Atman enters another body and that (ii) it does so immediately after leaving the first body, do not follow. Because, in the Brhadaranyakopanisad itself, there is another statement further on [4], that the five subtle elements, the Mind, the organs, Vital Force and a man's righteous or unrighteous record, all leave the body along with the Atman, which goes according to its mundane Actions to different spheres, where it remains for sometime. [5].


References And Context

  1. (Sam Ka. 41)
  2. It can be seen from a versa in the book of Bhatta Kumarila known as Mimamsa-sloka-vartika (Atma-vada, stanza 62), that he interprets this couplet in the same way as myself. That verse is as follows : — antarabhavadeho hi nesyate vindhyavasina I tadastitve pramanam hi na kimcid avagamyate l| 62 || that is, "Vindhyavasin did not accept the existence of an antarabhava, that Is to say, of a 'deha' or Body which is intermediate between the Subtle Body and the Gross Body. There is no authority for saying that there is such an intermediate body". Isvarakrsna, used to live in the Vindhya mountains; that is why he was known as * Vindhyavasin'. The antarabhava (intermediate) Body is also known as ' gandharva'. (See Amarakosa 3. 3. 132, and the commentary on it by Ksirasvami, published by Mr. Krishnaji Govind Oak and p. 8 of the introduction to that work. )
  3. (Br. 4. 4. 3)
  4. (Br. 4. 4. 5)
  5. (Br. 6. 2. 14 and 15)