|| Sarga 8 ||

|| Tattva Dipika ||

||om tat sat||

Sarga 8


The five sheaths

Hanuman in his search for Sita reaches the Palace complex of the king .

In the center of that complex Hanuman sees a wonderful aerial vehicle called Pushpaka, which was decorated with rubies sapphires and diamonds, with windows made of gold. An incomparable one made by the celestial architect Viswakarma, it was shining like the blazing path of Sun on the way to the world of Gods.

There was nothing in that car that did not require a special effort.
There was nothing in that car which was not decorated with celestial sapphires.
There was nothing in that aerial car which is not special some way.
One cannot even say what ever was there, is indeed there in the world of Gods.

That aerial car was acquired with great effort of penance and great valor.
That aerial car moves according to the wishes of the mind.
That aerial cars with built with many with special parts.
The aerial car is wonderful look at with all special features.
The aerial car moves as if following the dictates of the mind and moves far too.
That aerial car goes with the speeds equal to that of the wind.
That aerial car is like a temple for the great souls, people who acquired many merits and those delighted many fold.

The aerial car decorated with the springtime flowers looking beautiful, was looking more beautiful than the spring itself.
Hanuman saw that aerial car Pushpaka in the palace complex of the Rakshasa king.

Thus poet Valmiki described the beautiful aerial car Pushpaka in very beautiful verses.


Upanishads talk about how one goes about the search for Self.
To be precise, the question is where is Self?
Upanishads talk about Self as hidden within five layers or " Pancha Kosa"
These five are Annamaya Kosa, Pranamaya kosa, Manomaya Kosa, Vijnanamaya Kosa, and Anandmaya Kosa.

The "Self" covered by these five-sheaths is hidden by ignorance.
The Jiva in search of "Self" over comes the false reflection of "Self " in these sheaths and realizes "Self"
That is what is stated in Upanishads.

Appalacharyulu garu says that in the search for Sita as Hanuman moves from one complex of palaces to another the thought that strikes one is about the search foe "Self" through the 'Pancha Kosas"

Valmiki in his description of Hanuman's search says
"अससाथ लक्ष्मीवान् राक्षसेंद्र निवेशनम्"
"Hanuman entered the Rakshasa kings palace complex"
This is repeated at three different times.
It appears at 6.2, 6.28 and 9.2
Valmiki then proceeds with esoteric descriptions.

In all those three places Sita was not there.
So the those three complexes represent the three sheaths in the search for Self,
Namely the Annamaya Kosa, Pranamaya Kosa and the Manomaya kosa.

The complex he enters at the end of fifth and beginning of sixth Sarga as Annamaya Kosa,
Then he enters the palace complex having Pushpaka.
The description "दिवं गतं वायुपथ प्रतिष्ठितं" gives the hint to vital airs,
and reminds one of Prana maya Kosa, the second sheath.
The search in the eighth Sarga is symbolic of search in the Pranamaya Kosa.

We hear that statement again in the beginning of Sarga nine,
That is while entering Ravana's sleeping quarters.
The Ravana sleeping quarters is like "Manomaya Kosa". Why?
We have already read in the first Sarga about Ravana.
"असत् प्रलापान् रावयति इति रावणः"
Because he makes one think "ravayati" of "ego" words he is called Ravana.
The one that makes us think of those "ego" words is our ever flickering mind.
Ravan is the identification of "ever flickering mind"
Thus the Ravana's sleeping chamber is the "Manomaya kosa"
The third sheath.

This is what he hear from Appalacharyulu garu in his Tattvadipika.

||om tat sat||
|| This is what he understand from Bhashyam Appalacharyulavari Tattvadipika||||
||om tat sat||

Additional notes
About Pancha Kosas

Annamaya Kosa is the gross physical sheath.
Dependent on food it exists as along as it can assimilate food.
Its existence is transitory not seen prior to birth nor after death.
It is not the Self.

Pranamaya Kosa is the sheath of vital force ( Prana)
This is finer than the physical sheath and impels the physical sheath for action.
This itself is five vital airs.
Enters the body after conception and leaves after death.
Insentient and limited object,it cannot be Self the all seeing witness.

Manomaya Kosa is a finer sheath than the Prana
It has the feelings of I and you.
Seed bed of desires , impels the senses to act.
Stained by passion it creates bondage.
Subject to change and is characterized by pain and pleasure
It cannot be the Self

Jnynamaya Kosa , the sheath of intelligence or Buddhi.
Insentient by nature, appears intelligent or conscious it reflects chit or pure Intelligence.
This reflection of pure consciousness in buddhi is called Jiva.
Self identifying itself with Buddhi experiences misery and happiness.
Self identifying it self with Jiva is due to ignorance.
It is not Self.

Anandmaya Kosa is the sheath of Bliss.
The chief features of this sheath are pleasure and rest.
The pleasure comes when in contact with agreeable objects.
The full manifestation of Sheath of Bliss is experienced in deep sleep.

These sheaths are not the real coverings of Self.
Self shines through all the layers.
It is the ignorance that makes one identify Self with one or the other sheaths.
It starts with one identifying Self with Annamaya Kosa too.
When the five sheaths are negated,
the body,the mind , the buddhi and the different reflections of Self in them are negated,
then all the illusions disappear and
The real Self shines through and the man becomes the embodiment of Bliss.










|| om tat sat ||