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The multivalent and apparently innocuous term 箩补岣峚 occurs in some sources, like the 骋辞谤补办峁�a艣补迟补办补, the 驰辞驳补产墨箩补 and 艢颈惫补蝉补峁僪颈迟腻, to describe the 蝉补峁僺腻谤颈肠 body. I discuss the 骋辞谤补办峁�a艣补迟补办补 in the next subsection. An analysis of the 驰辞驳补产墨箩补 forms the substantial part of the next chapter. Here I introduce those teachings and discuss the occurrence of the term in the 艢颈惫补蝉补峁僪颈迟腻.

The 驰辞驳补产墨箩补 uses the term 箩腻岣峺补 in relation to the 蝉补峁僺腻谤颈肠 body and contrasts it with the mighty yogic body (yogadeha 尘补丑腻产补濒补) cultivated through practice. I take the purport of 箩补岣峚鈥檚 鈥�cold鈥�, 鈥榤otionless鈥�, 鈥榰nintelligent鈥�, 鈥榠nanimate lifeless matter鈥� (Monier-Williams 1872:409) to point to the materiality of the 蝉补峁僺腻谤颈肠 body which is nevertheless not dead, as 鈥榗old鈥� and 鈥榣ifeless鈥� suggest.^[1] 闯腻岣峺补 arises in the body and is destroyed through practice (驰辞驳补产墨箩补 122cd). As well as describing the body as 箩补岣峚, 丑补峁环补 yoga is defined as the consumption of 箩腻岣峺补 by force (丑补峁环别苍补) (驰辞驳补产墨箩补 108cd). After swallowing 箩腻岣峺补 the mind dissolves (驰辞驳补产墨箩补 109ab). 闯腻岣峺补 appears to function as weight or gravity, as through conquering 箩腻岣峺补 and, inter alia, materiality (literally earth 别迟肠.鈥�辫峁泃丑惫测腻诲颈办补), a man becomes one who can move in the air (khecara) (驰辞驳补产墨箩补 124cd). In the 驰辞驳补产墨箩补鈥檚 description of baking the body in the fire of yoga, 墨艣惫补谤补 states that even the gods cannot perceive the resultant mighty yogic body (yogadeha 尘补丑腻产补濒补) (驰辞驳补产墨箩补 47) which is like the sky or ether (腻办腻艣补) but more pure than 腻办腻艣补. It is more subtle than the subtle, more gross than the gross, and more 箩补岣峚 then 箩补岣峚 (驰辞驳补产墨箩补 48). This body stands in stark contrast to the bodies of all others, even ascetics and gnostics, who are conquered by their bodies which are characterised as lumps of flesh (尘腻峁僺补辫颈峁囜笉补) (驰辞驳补产墨箩补 54). The composite 艢颈惫补蝉补峁僪颈迟腻 discusses the cause and constitution of the body in chapter one and a micro-macrocosmic description of the body in chapter two. The cause of the body is desire. At the outset, the 艢颈惫补蝉补峁僪颈迟腻 lists wrong views that include the belief that there are two fundamental principles, matter and spirit (辫谤补办峁泃颈 and 辫耻谤耻峁�a) (艢颈惫补蝉补峁僪颈迟腻 1.12). The nature of the body is elucidated in a passage towards the end of chapter one. The body has an elemental composition distinct from the self (箩墨惫补). Ignorance is the notion that the body (艣补谤墨谤补) and all other inanimate things (箩补岣峚 sarva) are situated in the supreme self (辫补谤补尘腻迟尘补苍) along with the lord and all the other gods (艢颈惫补蝉补峁僪颈迟腻 1.87). It is unclear whether the text is arguing here that the body is not associated with divinities or just that the body and divinities are simply not in the 辫补谤补尘腻迟尘补苍.

For the 艢颈惫补蝉补峁僪颈迟腻 箩腻岣峺补 is a key term for distinguishing the materiality and insentience of the body in 蝉补峁冡梗腻谤补. The cause, constitution, purpose and dissolution of the body is causally connected with karma and experience in seven verses towards the end of chapter one. The body is born of the body of the father because of past karma, is unpleasant, and is for reaping the fruit of one鈥檚 past (艢颈惫补蝉补峁僪颈迟腻 1.93). The body of the father is given literally as the food sheath. The text does not otherwise unpack the body into sheaths (办辞艣补s) and may be using the term to refer simply to the material body rather than elaborate a theory of the body as composed of sheaths, gross to subtle. The body, literally the abode of pleasure (bhogamandira), experiences only pain and is described as an accumulation of channels (苍腻岣嵞�s) made of flesh, bone, ligament, marrow, etc. (艢颈惫补蝉补峁僪颈迟腻 1.94). It is unusual for the body to be described in such physiological terms. This body (驳腻迟谤补) is in service to another, is composed of the five elements (辫补帽肠补产丑奴迟补), is known as the egg of brahman and was created for the experience of pain and pleasure (艢颈惫补蝉补峁僪颈迟腻 1.95). An embryological explanation accounts for the arising of elements: from the union of bindu as 艣颈惫补, and rajas as 艣补办迟颈, the dream elements arise spontaneously by the power that takes the form of inertia or materiality (箩补岣峚r奴pa) (艢颈惫补蝉补峁僪颈迟腻 1.96). The goddess 尘补丑腻尘腻测腻 is described as 箩补岣峚r奴pa in 艢颈惫补蝉补峁僪颈迟腻 1.82. In the egg of brahman, countless material objects exist through desire, among which is the 箩墨惫补 that exists by means of its karma; from the five elements flow all creation for the purpose of the experience of the 箩墨惫补 (艢颈惫补蝉补峁僪颈迟腻 1.97). A first-person creationist claim is made by 艢iva that specifies the juxtaposition of a箩补岣峚 with 箩补岣峚: 鈥業 make pots鈥� (驳丑补峁璦), i.e. people, in accordance with past actions; the immaterial (a箩补岣峚) experiences all elements in a state of materiality (箩补岣峚sthity膩) (艢颈惫补蝉补峁僪颈迟腻 1.98). Bound out of ignorance or materiality (箩补岣峚) because of its own karma, the 箩墨惫补 exists in various forms; in that which is known as the egg of brahman it is generated again and again in order to experience; and when it has stopped experiencing its karma the 箩墨惫补 dissolves (艢颈惫补蝉补峁僪颈迟腻 1.99). The 艢颈惫补蝉补峁僪颈迟腻 does not use the term 箩墨惫补nmukti or teach exiting the body through the head (耻迟办谤腻苍迟颈), but does suggest the practitioner can choose not to die and instead retain the body to enjoy pleasures (艢颈惫补蝉补峁僪颈迟腻 5.223).

闯腻岣峺补 thus characterises the body as insentient, terrestrial and material and has some cross-overs with 辫谤补办峁泃颈 and 艣补办迟颈, and thus perhaps 办耻峁囜笉补濒颈苍墨鈥攊n the 艢颈惫补蝉补峁僪颈迟腻 we have seen that the goddess 尘补丑腻尘腻测腻 has the form of 箩补岣峚. I postpone a fuller discussion of the 驰辞驳补产墨箩补 until the next chapter and now note that the cosmos too is described as 箩补岣峚.

Footnotes and references:

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[1]:

The 驰辞驳补产墨箩补 riddles with the paradoxical power over death of the yogi who has already died and is liberated in life (箩墨惫补nmukti)鈥攁 power over death that others who have been conquered by the body do not have (驰辞驳补产墨箩补 514, 58) discussed further in chapter two.