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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 ...
Together with the causal body it is the transmigrating soul or jiva, separating from the gross body upon death. The subtle body is composed of the five subtle elements, the elements before they have undergone panchikarana, [citation needed] and contains: sravanadipanchakam – the five organs of perception: eyes, ears, skin, tongue and nose [2]
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]
The same Upanishad also mentions, "When earth, water, fire, air and aether arise, when the five attributes of the elements, mentioned in the books on yoga, become manifest then the yogi's body becomes purified by the fire of yoga and they are free from illness, old age and death." (Verse 2.12). [6]
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]
Life enters the body, states the Prashna Upanishad, by the act of mind. It governs the body by delegating work to other organs, sage Pippalada continues in verse 3.4, each specialized to do its own work independent of the other powers, just like a king commands his ministers to govern functions in the villages in his kingdom. [40]
The Varaha Upanishad (13–16 cc. CE) further describes it as follows: [5] "The nāḍis penetrate the body from the soles of the feet to the crown of the head. In them is prāṇa, the breath of life and in that life abides Ātman, which is the abode of Shakti, creatrix of the animate and inanimate worlds."
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]