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VIVEKACŪDAMAŅI
195
absence of connection with this, there is no connection with the ātman, too.
tatpūrvakośam ānupūrya vijrmbhate: Its earlier kośa is prāņamaya kośa. The manomaya kośa pervades the prānamayakośa, itself pervaded by the vijñānamaya kośa. So pervading, it does all actions. Vide the śruti: sa vā eşa puruşavidha eva tasya puruşavidhatām anvayam puruşavidaḥ (Taitt.), which says the same thing.
. 170 How the manomaya kośa makes for bondage is explained. पञ्चेन्द्रियैः पञ्चभिरेव होतभिः
प्रचीयमानो विषयाज्यधारया। जाज्वल्यमानो बहुवासनेन्धनैः
मनोमयोऽग्निः दहति प्रपञ्चम् ॥१७०॥ pañcendriyaiḥ pañcabhireva hotybhiḥ
pracīyamāno visayājyadhārayā i · jājvalyamāno bahuvāsanendhanaiḥ
manomayogniḥ dahati prapañcam 11
The manomaya kośa is the sacrificial fire. The five organs are the sacrificing priests. They pour into the fire the oblations of the sense-objects. The various vāsanās are the fuel. With these the manomaya kośa burns out the world.
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The manomaya kośa is explained by the analogy of a sacrifice for getting sense-pleasures. It is stated to be a sacrificial fire. The organs like the ear are the sacrificers. The objects which come again and again are the oblations of ghee in the fire. The residual impressions of sense-pleasures (vişaya-vāsanāḥ) are the fuel.
The five organs, the ear, the skin, the eye, the tongue and the smell are the hotȚs or the sacrificers. They perform the action of throwing the havis (the oblation) into the fire. Sound, touch, colour, taste and smell are the sense-objects (vişayāḥ). They are the clarified butter whose continuous flow feeds the fire. Each particular organ throws its particular vişaya in the fire of the mind. If the fuel is present, the flow of the clarified butter increases the flame produced on the fuel of the various vāsanās; praciyamanah: made to grow. Vāsanā is defined thus: drdhabhāvanayā tyaktapūrvāparavicāraṇam yadādānam padārthasya vāsanā sā prakirtitā: "That is called vāsanā which makes for spontaneous
