91.   The body passes through the states of birth, growth, change, decay and death.All physical characteristics such as colour, build etc, are those of the body.
b¤Ñ¯D£¢Ód#ya¢N    ½vN|    Ïvg¢X
G#aN|    c    ¢jºa    ¢vxyabbaEDnat¯    ,
vakqpa¢Npada    g¤dmÔy¤pÞT:
km©I¢Ód#ya¢N    p#vNEn    kmIs¤    ,   92   ,  

b¤Ñ¯D£¢Ód#ya¢N

organs of knowledge

½vN|

the ears

Ïvg¢X

skin,eyes

G#aN|   c

nose

¢jºa

tongue

¢vxyabbaEDnat¯

to recognise objects

vakqpa¢Npada

the vocal organs,hands,legs

g¤dmÔy¤pÞT:

the rectum, and the male and female genital organs

km©I¢Ód#ya¢N

organs of action

p#vNEn

owing to their

kmIs¤

tendency to work.

 
92.  Sight,hearing, taste, smell and touch comprise the five senses and the tongue, legs, hands and the organs of secretion and generation are the organs of action.

¢ngïtE{Ót:    krN|    mnaED£
rh|k]¢t¢àäO¢m¢t    Þvv¦¢äO¢B:    ,
mnÞt¤    s|kÚp¢vkÚpna¢d¢B
b¤I¢Ñ¯D:    pdaTaIÒyvsayDmIt:    ,   93   ,
AæOa¢Bmanadh¢mÏyh|k]¢t:      ,
ÞvaTaIn¤sÓDang¤NEn    ¢cäOm¯    ,   94   ,

¢ngïtE{Ót:  krN|

the inner organ (antahkarana)

mnaED£

is called manas, buddhi

rh|k]¢t¢àäO¢m¢t

ego or citta

Þvv¦¢äO¢B:

according to their respective functions

mnÞt¤

manas

s|kÚp¢vkÚpna¢d¢B

considering the pros and cons of a thing

b¤I¢Ñ¯D:

buddhi

pdaTaIÒyvsayDmIt:

from its property of determining the truth of objects

AæOa¢Bmanadh¢mÏyh|k]¢t:

the ego,from its identification with this body as one's own self

ÞvaTaIn¤sÓDang¤NEn

from its function of remembering things it is interested in

¢cäOm¯

citta

 
93-94.  The Buddhi (the determinative/discriminating faculty), the Ahamkara (ego), the mind, and chitta (which takes the impressions) are the four external organs.
p#aNapanÛyanaEdansmana    BvÏysaW    p#aN:    ,
ÞvymEv    v¦¢äOBEda¢¹k]¢tBEdaÏs¤vNIs¢lla¢dvt¯    ,   95   ,  

p#aNapanÛyanaEdansmana

Prana, Apana, Vyana, Udana, and Samana

BvÏysaW

becomes one and the same

p#aN:

Prana (vital force )

ÞvymEv

according to

v¦¢äOBEda¢¹k]¢tBEdaÏs¤vNIs¢lla¢dvt¯

their diversity of functions and modifications, like gold, water,etc.,

95.   There are five pranas, which have five functions with different names for each prana. All these comprise the gross body.
vaga¢d    p·    ½vNa¢d    p·
p#aNa¢d    p·aB#m¤Ka¢n    p·    ,
b¤Ñ¯Dcaï¢vïa¢p    c    kamkmI¢N
p¤yI¾k|    s¥ßmSr£rmah^:    ,   96   ,   ,  

vaga¢d   p·

the five organs of action such as speech

½vNa¢d   p·

the five organs of the knowledge such as the ear

p#aNa¢d   p·aB#m¤Ka¢n   p·

the group of five Pranas the five elements ending with the clearsky

b¤Ñ¯Dcaï¢vïa¢p   c

together with buddhi and the rest as also the absense ofknowledge

kamkmI¢N

desire and action

p¤yI¾k|

these eight "cities" make up

s¥ßmSr£rmah^:

what is called the subtle body.

96.  The subtle body is composed of five organs of feeling, five of action, five pranas, five subtle elements, the Buddhi, (intellect) Avidya (ignorance),Kama (desire),and Karma (work), all comprise the eight `cities' that make up the subtle body.

id|    Sr£r|    ½¦N¤    s¥ßms|¢åOt|
¢lÄñ|    Ïvp·£k]tB¥tsØBvm¯    ,
svasn|    kmIPlan¤Bavk|
ÞvaåOantaE{na¢dâpa¢DraÏmn:    ,   97   ,
 

id|   Sr£r|

this subtle body

½¦N¤

listen

s¥ßms|¢åOt|

called also

¢lÄñ|

the Linga body

Ïvp·£k]tB¥tsØBvm¯

is produced out of the elements before their subdividing and combining with each other

svasn|

is possessed of latent impressions

kmIPlan¤Bavk|

the fruits of its past actions

ÞvaåOantaE{na¢dâpa¢DraÏmn:

It is a beginningless superimposition on the soul brought on by its own ignorance.

97.  The subtle body carries latest impressions of past actions, and causes the soul to experience their effects. This body is ignorant of its real nature.
 
Þvp"aE    BvÏyÞy    ¢vBÀÏYvÞTa
ÞvmaæOSExEN    ¢vBa¢t    yæO    ,
Þvp"E    t¤    b¤¢Ñ¯D:    ÞvymEv    jag#t¯
kal£nnana¢vDvasna¢B:    ,   98   ,
kræOa¢dBav|    p#¢tpï    rajtE
yæO    Þvy|    Ba¢t      /y|    praÏma    ,
D£maæOkaEpa¢DrSExsaX£
n    ¢lÔytE    tÏk]tkmIlESW:    ,
yÞmadsÄñÞtt    ev    kmI¢B
nI    ¢lÔytE    ¢k¢·Ñ¤pa¢Dna    k]tW:    ,   99   ,

Þvp"aE

the dream

BvÏyÞy

is a state

¢vBÀÏYvÞTa

of the soul

ÞvmaæOSExEN

distinct from the waking state

¢vBa¢t   yæO

where it shines by itself.

Þvp"E   t¤

in dreams

b¤¢Ñ¯D:

buddhi

ÞvymEv

by itself

jag#t¯

of the waking state

kal£nnana¢vDvasna¢B:

owing to various latent impressions

kræOa¢dBav|

on the role of the agent

p#¢tpï

takes

rajtE

shines

yæO

there

Þvy|

in its

Ba¢t   /y|

own glory

praÏma

Atman

D£maæOkaEpa¢DrSExsaX£

with buddhi as Its only superimposition

n   ¢lÔytE

is not touched

tÏk]tkmIlESW:

by the least work that Buddhi does

yÞmadsÄñÞtt  ev

the witness of everything

kmI¢B

by any work

nI   ¢lÔytE

It is wholly unattached

¢k¢·Ñ¤pa¢Dna   k]tW:

that Its superimpositions may perform.

98-99.   The dream  state of   the   soul  is distinct   from   the   waking  state.   The soul   shines all  by   itself.   But in the  dream state, the   buddhi  takes   on   itself the   role   of   the   agent as a result of the  latent   impressions carried over from  the   waking   state. The buddhi is no more than a reflection of   the   supreme  Atman  which shines  in   Its   own   glory,  completely detached, witnessing but uninfluenced by anything  that is done by the  buddhi or any of   Its   super- impositions.
 
svIÛyap¦¢tkrN|    ¢lÄñ¢md|    Þya¢ÅcdaÏmn:    p¤|s:    ,
vaÞya¢dk¢mv    tßNÞtEnWvaÏma    BvÏysÄñaE{ym¯    ,   100   ,  

svIÛyap¦¢tkrN|

for all activities

¢lÄñ¢md|

this subtle body

Þya¢ÅcdaÏmn:

is the instrument

p¤|s:

of the Atman

vaÞya¢dk¢mv

like the chisel and other tools

tßNÞtEnWvaÏma

of a carpenter

BvÏysÄñaE{ym¯

Therefore this Atman is perfectly unattached.

100.Swapna, or the dream state belongs to the subttle body.It experiences subtle objects representing what hass been experienced in the waking state. The supreme inner being is the Atman, and the intellect serves him, but do not affect him as he remains unattached.The intellect is to the Atman what the chisel is to the carpenter.