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~Shuksam Sirara Made out of 17 elements~


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When we die, we leave our asthol sirara(physical body) made of five elements- air, water, fire, ether, earth and we go with our sutble body. Elements in subtle body decides further consquences for this jiv.

Our subtle body/Shuksham Sirar is made of 17 elements together- five pranas, five gyan indrai(senses), five karam indra(senses), Man(Mind) and Buddh(Intellect)

Five Parnas: pran(breaths), apan(vaoio), Saman (energy exists everywhere), Bhyaan (energy exists in navel chakra) and Udhayn (energy exist in throat chakra).

Five Gyan Senses: hearing, touch, sight, taste, smell(correct me If I am wrong).

Mann and Buddh- Our antish karan made of mat, chit, buddh, ahankar(all thoughts in consciousness/subconsciouness, desires/wishes at the time of death).

I don't know about five karam indre's. I request tsingh, amrit veer ji pheena ji or anyone else who can help me to find what are five karam indree's?

Thanks in advance.

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The Vedanta philosophy discusses the nature of the soul from two standpoints:

1. Absolute or transcendental, and

2. Relative or phenomenal.

From the absolute standpoint, the soul is non-dual, immortal,

ever pure, ever free, ever illumined, and one with Brahman.

It is untouched by hunger or thirst, good and evil, pain and

pleasure, birth and death, and the other pairs of opposites.

That is the soul's true nature. The realisation of which is the

goal of a man's spiritual aspiration and striving. From this

absolute standpoint, the soul is called PARAMATMA or

Supreme Soul.

But from the relative standpoint, the Vedanta philosophy

admits the existence of a multitude of individual souls called

JIVATMAS, and distinguishes them from the Supreme Soul.

Attached to the body, the individual soul is a victim of the

pairs of the opposites. Entangled in the world, it seeks

deliverance from the eternal round of birth and death, and

with that end in view, studies the scriptures and practises

spiritual disciplines.

The embodied soul is associated with the sense organs, the

mind and vital breath (Prana). There are ten sense organs,

all subordinate to the mind as the central organ; five organs

of perception and five organs of action. The five organs of

perception comprise the organ of taste (tongue),smell (nose),

vision (eyes), hearing (ear), and touch (skin). The five organs

of action are the hands, the feet, the organ of speech, the

organs of evacuation and the organ of generation.

The four functions of the mind

The mind is the inner organ and consists of such functions

as desire, deliberation, doubt, faith, want of faith, patience,

impatience, shame, intelligence and fear.

The impressions carried by the organs of perception are

shaped by the mind into ideas, for we see only with the mind,

hear with the mind. Further, the mind changes the ideas into

resolutions of the will.

There are four functions or divisions or parts of the mind.

1. One part of the mind called MANAS, creates doubt.

2. The BUDDHI (intellect) makes decisions

3. CHITTA is the storehouse of memory

4. AHAM (the ego), creates I-consciousness.

The five organs of action, the five organs of perception, the

five pranas, the mind, and the intellect constitute the gross

and the subtle body of the embodied soul (jiva). The subtle

accompanies the individual soul after death, when the gross

body is destroyed. The subtle body is the abode of the

KARMA or impressions left by action, determining the nature

of the new body and mind when the soul is reborn. As the jiva

(the embodied soul) does and act, so it becomes.

The presence of an irrefragable Self or consciousness is

assumed in all acts of thinking. The Self or consciousness,

which is the true 'seer' or subject, is unchanging intelligence,

and can never be imagined to be non-existent. Atman

(the Self) in man and Brahman in the universe are

completely identical.

The idea of body, senses, and the mind, associated with

the non-self, is falsely superimposed upon the Self, and the

Self, which is of the nature of pure consciousness, appears

as a jiva, or phenomenal being, subject to the various

limitations of the physical world.

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edit: found 'em. Anus and our Sexual organ.

That explains horny ghosts(praits) screwing women, men who are possessed. This is no joke but I have read cases of people reported invisible sexual acts done to them.

some screwed up stuff man.. pure classic examples of how desires(vashnavas) follows this being like a witch ..lol... :LOL: :lol:

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Just passing...

There are different classifications of the constituents. Tarka Sangraha is your classic text on this from the Nyaya-Vaisesika darsana. Most Nirmalay have read it, and some have written Tikas on it. I had the pleasure of meeting some young Nirmalas in their late teens early twenties at Panchayti Akhara who were presently studying it in Benaras.

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