86. Conquer the dire death of infatuation over thy body, wife, children etc., — conquering which the sages reach that Supreme State
of Vishnu.
87. This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full
of other offensive things.
88. The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with
each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.
89. Identifying itself with this form, the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste,
by means of the external organs. Hence this body has its fullest play in the waking state.
90. Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world.
91. Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different
conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with
different kinds of treatment, such as worship, insult and high honours.
92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands,
legs, etc., are organs of action, owing to their tendency to work.
93-94. The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from
its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its
identification with this body as one’s own self; and Chitta, from its function of remembering things it is interested in.
95. One and the same Prana (vital force) becomes Prana, Apana, Vyana, Udana and Samana according to their diversity of
functions and modifications, like gold, water, etc.
96. The five organs of action such as speech, the five organs of knowledge such as the ear, the group of five Pranas, the five
elements ending with the ether, together with Buddhi and the rest as also Nescience, desire and action – these eight “cities” make
up what is called the subtle body.
97. Listen – this subtle body, called also the Linga body, is produced out of the elements before their subdividing and combining
with each other, is possessed of latent impressions and causes the soul to experience the fruits of its past actions. It is a
beginningless superimposition on the soul brought on by its own ignorance.
98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the
role of the agent and the like, owing to various latent impressions of the waking state, while the supreme Atman shines in Its own
glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does.
As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.
100. This subtle body is the instrument for all activities of the Atman, who is Knowledge Absolute, like the adze and other tools of a
carpenter. Therefore this Atman is perfectly unattached.
101. Blindness, weakness and sharpness are conditions of the eye, due merely to its fitness or defectiveness; so are deafness,
dumbness, etc., of the ear and so forth – but never of the Atman, the Knower.
102. Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prana and
the rest, while hunger and thirst are characteristics of Prana proper.
103. The inner organ (mind) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued
with a reflection of the Atman.
104. Know that it is egoism which, identifying itself with the body, becomes the doer or experiencer, and in conjunction with the
Gunas such as the Sattva, assumes the three different states.
105. When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and
misery are characteristics of egoism, and not of the ever-blissful Atman.
