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Human body is composed of five elements, states the Garbha Upanishad. [3] [11] Whatever is hard in the body is constituted of earth, whatever is liquid is of water, what is warm is from fire, what moves in the body derives from the essence of air, and the hollow in the body is the essence of space. [7]
A kosha (also kosa; Sanskrit कोश, IAST: kośa), usually rendered "sheath", is a covering of the Atman, or Self according to Vedantic philosophy. The five sheaths, summarised with the term Panchakosha, are described in the Taittiriya Upanishad (2.1-5), [1] [2] and they are often visualised as the layers of an onion. [3]
The body is a combination of elements and organs, asserts Trishikhibrahmana Upanishad in verses 5 to 7. [18] It is the inner senses in the body that yield knowledge, volition, decision and self-assertion.
The text asserts that the human body is a composite of elements from earth, water, air, space (akash), and energy (agni, fire); and that the human soul is "the lord of the [human] body". [5] It then describes how human sensory organs arise from these, how functions such as human will, doubt, memory, intellect, copulation, speech, anger, fear ...
The human body, states the text, is a "filthy house of joy and grief", one that is built with humors, is born, suffers from diseases over its life, and ultimately dies. [22] The section 2 of chapter 2 states that the one who seeks liberation must seek, states the Upanishad, the "internal or spiritual bath that consists of cleansing the mind". [11]
The Upanishad describes the human body to be Sri Yantra (Sri chakra), by mapping each part of the body to the chakra. [1] It asserts that the Shakti is the Atman (soul) within. The text is notable for its emphasis on Antaryaga (internal worship) in contrast to external rituals and offerings. [18]
The Upanishad describes three types of Self : the Bahya-atma or external self (body), the Antar-atma or inner self (individual soul) and the Param-atma or highest self (the Brahman, Purusha). [ 2 ] [ 6 ] The text asserts that one must meditate, during Yoga , on the highest self as one's self that is partless, spotless, changeless, desireless ...
The Pranagnihotra Upanishad proceeds to map, in its four parts, all inner aspects of human body and human life to the outer observed aspects of a public ritual, including calling all of the external world as witness and attendants to the ceremony of human life just like a public ritual has witnesses and attendants. [8] [19]