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VIVEKACUDAMAŅI
105
Previously, it was said that the subtle elements like the sky etc., got mixed with one another's parts and became gross to effectuate the gross body. The process of pañcikarana was not referred to by its name. That is done here.
pūrvakarmaņā: the basis of the differentiation into divine, human and sub-human forms out of the gross elements called earth etc., on the basis of previous karmas is explained. The origination of divine and other bodies is in accordance with pure punyakarma resulting in a divine body, pure pāpakarma resulting in a sub-human body and a mixture of the two leading to a human body.
idam sthūlam: idam: This, i.e., what is visible here and now.
bhogāyatanamātmanaḥ: ātmanaḥ means jīvasya; of the jiva; bhogāyatanam: the place of enjoyment of bodily pleasures; i.e., that in which there is the experience of pleasure and pain.
samutpannam: 'sam' is prefixed to 'utpannam' to show that there is no confusion in a specific kind of karma producing a parti·cular kind of body. It is intended to remove the doubt of 'samkara'
or wrong mixture. (That is, pure punyakarma will not lead to either human or sub-human body. Similarly, pure pāpakarma will not produce either a divine or human body. The same is the case with mixed karma. It will produce a human body and not any of the other two.] iśvara is the dispenser of the fruits of karma. He is omniscient. He dowers the jiva with a particular body strictly on the basis of the karmas performed.
This gross body has arisen out of the process of pañcikaraņa of the elements strictly according to antecedent karmas and is the venue of the jīva's experience of pleasure and pain.
avasthā jāgarastasya sthūlārthānubhavo yatah: the gross body is wrongly considered as the ātman. It is different from the ātman. The state of the gross body is specially to function as the experiencer of bodily pleasures and pains. The time of such experience is known as the jägara; the waking condition. The definition of jāgaritam, wakefulness is the ability to perceive objects by the senseorgans (indriyairarthopalabdhirjāgaritam). This ability to perceive objects by the sense-organs means: Each organ has a presiding deity back of it. In the case of sound, it is ability to receive it through the ear favoured by the deity presiding over it. So with the other sense-organs. During dream, the gross sense-organs cease to function. The sounds etc., which are of the nature of vāsanās are not physical; they do not have the character of being perceived by
