(Continued from page 4)

mahad-aham-Adayo'NDam-asRjan-yad-anugrahataH /
purusha-vidho'nvayo'tra caramo'nnamayAdishu yaH
sad'asataH paraM tvam-atha yad-esh-vavaSesham-RtaM//



People live (justify their existence) only if they follow your commandments or else they simply breathe like bellows. You are That by Whose Grace mahat-tattva and aham-kAra have brought into being this egg-like universe; it is you who animate the (five) sheaths (koSas)  assuming the shape of those sheaths  in sequence  and permeating them  although You are the Ultimate substance underlying everything, beyond the gross as well as the subtle, that which remains as the Reality.

anuvidhAH:-  followers, devotees.
eshu  (bAdhyamAneshu api) avaSeshaM :- that remains even after these physical, etc. sheaths have disappeared.
anvayaManu + ayaM :  according to this one.;  loosely, 'sequence'.

Reader, be ready now for something very profound.  Recall that the vedas are now talking (to you) in person. The vedas contain the most profound ideas in themselves. So when pouring out the praise on the Absolute, they pull out from their armoury 'without mercy'! This verse pulls out a beautiful analysis from the taittirIya-Upanishad, known as the panca-koSa analysis.
The Upanishad mentions  the physical sheath first. And then it says there is a vital sheath within. Within that again there is the mental sheath; again, the intellectual sheath within; and finally within that, the sheath of bliss. All these five sheaths are permeated by
brahman.  But according to the Upanishad the reality is not so simple as we have presented it just now.  In its characteristic stately style the Upanishadic presentation goes as follows.
The
brahman which is permeated in everything can be 'visualised' in the purusha, namely our own person. First we have the physical body. We seem to understand it well.  This physical body is made up of the food that we consume.  What we see as this body is the corporeal self (anna-maya koSa). Within this corporeal self there is a subtler self called the vital self (prANa-maya koSa). It  (the vital self) fills the corporeal self like heat filling a metal piece put in the fire. So the vital self (or sheath, koSa) permeates the corporeal self totally. The upanishad uses the word 'purusha' for each of these 'selves'.  So the vital purusha fills up the corporeal purusha. Within the vital 'purusha' there is the manomaya purusha (the mental self). Within the latter one there is the vijnAna-maya purusha (the

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