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VIVEKACŪDĀMAŅI
91
so too the body is for its owner. It is to remind one of this that the catalogue of its components, marrow, bone, etc., is enumerated. By this it is indicated that the gross body is different from the ātman. For, the ātman is the svāmin of the śarīra, the owner of the body The body is for the ātman; it is never the ātman itself. To the ātman alone pertains ownership, the body being for it (the ātman).
753, 764 Śri Bhagavatpāda gives the reason for considering the gross body as not of the nature of the eternal ātman also becau anitya, impermanent.
नभोनभःस्वद्दहनाम्बुभूभयः सूक्ष्माणि भूतानि भवन्ति तानि । परस्परांमिलितानि भूत्वा स्थूलानि च स्थूलशरीरहेतवः ॥७५ ॥ nabhonabhassvaddahanāmbubhūmayaḥ
sūkşmāni bhūtāni bhavanti tani parasparāmśairmilitāni bhūtvā
sthülāni ca sthūlasarirahetavah 11
The sky, air, fire, water, earth, being subtle elements combine with one another, becorne gross and are the cause of the gross body.
The five elements, namely, the sky, the air, fire, water and earth first originate in a subtle form. Then by the will of the Creator who determined to divide them three-fold or five-fold, each of them is split into five parts.22 Says Sri Bhagavatpāda: "Each of the five elements is divided into two equal parts. One half is reserved for that element. The other half is again split into four parts and associated with each of the rest. That is pañcīkaraņa. This is compactly conveyed in a sloka of Sri Vidyāranya Svāmin: dvidhā vidhāya caikaikam caturdhā prathamam punah | svasvetaradritiryāmśāih yojanāt pañca pañca te 11 Thus, in each of the five elements, its own part is one half of it and the other part is one eighth of each of the other four. Thus made up of the combination of one another's elements, the gross elements like the sky, air etc., are so spoken of. That is, they become the cause of the gross body.
76
Śri Bhagavatpāda explains the respective objects of the gross elements to arouse vairāgya towards them.
22 The Taittiriya Upanişad speaks of pañcikarana, five-old division; the Chandogya speaks of trivstkarana, three-fold division; but the two omitted in the latter are to be presupposed from the former and added to the list,
