Wednesday, June 16th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Jiv
Jiv and its body
1. Jiv or Soul is the essence or life force of the body, which is ontologically different than the elements of the body. The elements of body inherently carries three qualities (tri-gunas) of maya or prakruti, whereas, soul is free of these three qualities, namely, rajas, tamas, and satva, of maya. So, it is known as “asangi”. The body acts as the field (kshetra) for the soul and the soul is body’s fielder (kshetragna). The essence of a jiv or ātmā (soul) is Paramatma (the soul of the souls). Jiv is subtle (sukshma) like an atom (anu). Paramatma is subtler than jiv. Jiv is spiritual, sentient, conscious, or liveliness (chaitanya-rup) in nature, but is finite in capabilities and limited in power, that is restricted to its body only. In contrast, the body is mundane, insentient, or worldly in nature.
Jiv pervades the whole body by its knowledgeability or knowing power (gnan-shakti). It is impenetrable (achhedya), indivisible (abhedya), non-aging (ajar), indestructible (amar), and invisible in characteristics. It is eternal, means, it has no origin (anādi) and permanent (shaswat or sanatana). Souls are many (countless or infinite) in numbers. When a soul becomes brahmrup or brahm-like in qualities, it achieves its full potential. All free (mukta) souls (atma) in the abode of God are identical and have equal potential. In every birth, the soul gets different body in different ways by different parents. In different bodies different souls seems to show different potential and different power. The same soul changes its body many times within the cycle of births and deaths (samsār chakra of lakh chorāsi) among the 8.4 million life forms, until it gets final redemption or liberation. The soul and its body have “the garment and the wearer of that garment” relationship. Person inside (soul) remains the same but garments (bodies) are changed in every birth. The soul and its body also have “the house and its householder” relationship. Householder controls and maintains the house. Once the householder abandons the house, it becomes a haunted house and gets ruined and ultimately becomes “dust unto dust”. In the “Vedastuti” chapter 87 of Dasham Scand of Shrimad Bhagwat Puran it is said that God has created for the soul its body consisting of senses, intelligence, mind, and prāns just to attain liberation. Other usages of the body are minor and just coincidental. Jiv’s body (sharir) is of three kinds: Sthul (gross), Sukshma (subtle), and Kāran (causal), of which the causal body is full of ignorance. It has three states (avasthā): jāgrat (awaken), swapna (dream), and sushupti (deep sleep). The body consists of 24 elements, of which prān, in general, is the topmost (physiological) element. No other philosophies have mentioned about “pran.” Scientists may create fully functioning cell either from the scratch or from the base cell by changing its nucleus with synthetic or semisynthetic nucleus. The functionality of the synthesized cell, test-tube cell, clone cell, or stem cell is because of “pran” which is part of 24 physical and physiological elements, thus, suggesting, the difference between pran and jiv (soul). Jiv then enters the cell and automatically takes the charge according to the system governed by deeds or actions (karma) under the supreme authority or controlling power of God. Souls are divine (divya) and eternal (anadi), and cannot be created, synthesized, or made in the laboratory. In this way, other religious philosophical systems may still be vulnerable to the rigorous testing by science but Hinduism seems to be rather more foolproof religious philosophical system. The soul has to detach from its causal body (Karan sharir) that harbors the basic ignorance (mul-agnān), by gaining true knowledge, to go to the abode of God or to enjoy the company and the bliss of God. On final redemption or liberation, after leaving this mundane body, jiv gets a new kind of body when it stays in Akshardhām or Aksharbrahm – the abode of God Purushottam. This new kind of body is called “Brahmamay tanu” or “divya tanu.” It is of “chaitanya” (sentient) or “divya” (divine) in nature which is quite distinct from the mundane body consisting of the eight kinds of “jad prakruti.”
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Posted in Hinduism - Philosophies, Jiv, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, February 15th, 2010
Sharir – Tattvas Part III (contd.):
Prans – in General II
It would be surprising to know that Hinduism describes pran merely on detailed observations and not on any pathophysiological or biochemical laboratory analyses. Not only that, Hinduism describes 10 prans, five major prans and five minor prans (upa-prans). Currently, the modern medical sciences also describe altogether about 10 to 14 major and minor important physiological systems of the body, namely, Circulatory or Cardiovascular System, Dermal or Integumentary System, Digestive or Gastrointestinal System, Endocrine (Glandular or Hormonal) System, Excretory System, Muscular System, Nervous System, Reproductive System, Respiratory or Pulmonary System, and Skeletal System. Immune System, Lymphatic System, Urinary System, and Sensory System are considered sub-system. Out of them five are major vital systems. Five main prans correspond to the body’s five most important vital functions or life-sustaining processes, especially at the cellular level, without which life cannot sustain for longer. Because of their life sustaining importance they are collectively called “prān”, meaning, “life”. Five prāns are namely, Prān (also spelled as prāna), Apān (also spelled as apāna), Vyān (also spelled as vyāna), Samān (also spelled as samāna) and Udān (also spelled as udāna). Five upa-prans are: Nāg (Naga), Kurm (Koorma), Krikar (Krikara) or Kukal, Devdatt (Devadatta) and Dhananjay (Dhananjaya).
Now, let us try to look at prans in little more detail. As we have seen the importance of prans in the old Vedic story, body still can function or sustain for much longer without any of the sensory organs (indriyas) and mental functions (antahkarans) but without prans it cannot sustain much longer, death is imminent.
From the modern understanding of science we can see that, the five main prans correspond mainly to five main vital functions at the cellular level. Moreover, they may also be found interconnected to more than one of the five main vital systems of the body, because they are all interrelated or interdependent to each other for their proper functioning. The five main vital functions of the body are respiratory function, circulatory function, digestive function, nervous or neuromuscular function, and excretory or urogenital function. The five very important vital systems of the body for the above functions are respiratory system, circulatory or cardio-vascular system, digestive or gastrointestinal system, neuromuscular system, and genitourinary system.
Among the prans or main vital functions, if genital or reproductive function is compromised life can sustain for years and if excretory function is compromised life can sustain for a few years with assistance; if the sensory functions, autonomic nervous functions (work at an involuntary or subconscious level and include sympathetic, parasympathetic, and enteric nervous functions that responds, respectively, to stress; maintain homeostasis by sending biofeedback on the condition of internal organs to the brain; and controls digestive movements and secretions), motor or musculoskeletal functions (work at conscious or voluntary level and include movements, balance, and coordination), and mental or cognitive functions, that is, functions of the psyche or antahkaran are compromised life can still sustain for much longer; if gastrointestinal system is compromised life can sustain only for a few months without food or only for a few weeks without water; but if respiratory function is compromised life can only sustain for a few hours or for a few days with assistance; and if circulatory or cardiac function is compromised life can sustain only for a few minutes. Cessation of brain functions means death.
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Posted in Hinduism - Body, In General II, Tattvas - Pran | Comments Closed
