[Advaita-l] Sixteen kala's of the Jiva
sri.raghavan at gmail.com
Sun Mar 24 08:39:11 CDT 2013
Thank you for the immediate response. I was also thinking that those would
have been the kalas. But Upanishad brahmendra in his bhasyam of the
KalisantaraNopaniShad has given this line -
pRANAdinAmantaShODashakalAbhiH AvRutasya jIvasya etatShoDashakaM nAma
jIvAvaraNavinAshakaM bhavati |
This means it has to contain pancha prANA's and ends with NamA.
So I am wondering if they would be pancha prANA's, pancha tanmAtras, manas,
budhi, ahaMkAra, chitta, sharIra, and nAmA?
While different permutations and combinations can be arrived at, I am
looking for some pramAnA for those 16 kalas which starts with pancha prANA
and ends with nAmA.
On Sun, Mar 24, 2013 at 12:38 AM, V Subrahmanian
<v.subrahmanian at gmail.com>wrote:
> On Sun, Mar 24, 2013 at 9:15 AM, Sri Raghavan <sri.raghavan at gmail.com
> > Learned members of the group,
> > In the kalisataraNopaniShad, it is mentioned that the sixteen kala's of
> > Jiva are removed by the chanting of the Hare Rama Hare Rama Rama Rama
> > Hare , Hare Krishna Hare Krishna Krishna Krishna Hare Hare. Can someone
> > shed some light of what those 16 kalas of Jiva are?
> I am not aware of the contents of the kalisataraNopaniShad. However, the
> Prashnopanishat 6.4 gives an account of the 16 kalA-s of the jIva. From
> the BhAShyam we gather:
> The 'kAryam and karaNam (not kAraNam)' consists of: gross body (called
> kAryam, since it is a product of the five panchIkRta bhUtas: AkAsha, vAyu,
> agni, ApaH and pRThvI. ) = 5.
> The five jnAnendriya-s: chakShuH, shrotram, ghrANam, rasanA and tvak (eye,
> ear, nose, tongue and skin) = 5.
> The five karmendriyas: vAk, pANi, pAda, pAyu and upastha ( speech, hand,
> feet, excretory and genital organ) = 5 (The karma and jnanendriyams are
> products of the pancha bhUtas)
> The manas (which is also a product of the sUkShma amsha of the five bhUtas)
> = 1.
> Thus we have 16 kalA-s or parts. The bhashyam gives a very nice
> explanation of how owing to avidyA these parts are superimposed on the
> jIva. Also, the delineation of these parts by the Upanishad is by way of
> adhyAropa and subsequent apavAda since unless this method is employed it
> would be impossible to teach the true attributeless nature of the Self.
> All these parts remain with the jIva till mokSha when alone the Atman will
> be realized to be ever free of these.
> > Thanks,
> > Raghavan
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