Our Physical Body

The best place to begin our enquiry is with ourselves. Who am I? Most have not even thought about this question. First, let us look at the idea people have of themselves. The next step is to see if that concept is correct. If it is correct, then everything is alright. But if it is wrong, further investigation is needed.

We are all very sure of one thing: I am this body. Nobody says directly, “I am this body,” but our thinking and all identification is only related to the body. We have no doubt at all that we are the body. One may be doubtlessly sure, and yet be totally wrong in one’s thinking.

The Pramana

Vedanta tells us that the five gross elements[1] are the material cause of the body and that it is satkarma janya – the product of karmas. Even materialists will accept that the body is made of the five elements. But what brought that body into existence? The material cause of all bodies is the same, yet there is so much variety – plants, animals, birds and humans. There must be a differentiating factor and that factor is the various karmas that brought the different bodies into existence.

‘Satkarma’ is a very interesting word. One of its meanings is existent karmas. The body exists, so it must have a cause, which is karma. The karma too has to be existent; non-existent karmas cannot create anything. ‘Satkarma’ also means good karmas. Just having a physical body is the result of good karma only, because there are ghosts and evil spirits who have no physical body. So even if it is of an animal or bird, having a body is a blessing.

Furthermore, if this body is the product of karma, that karma could not have been performed by this body, because it was not there. But if the karma was performed by another body, that body should face the consequences, not this one. Therefore, there must be someone, a doer, other than the body who is acting through it and who faces the consequences of those actions. There must also be some purpose for which the body has been brought into existence.

Vedanta says that the body is only a house for experiencing joys and sorrows.[2] Only through the body can we experience heat and cold, pleasure and pain. Even though the doer is different from the body, that person has occupied the body and with the body the karmas have been done. So we honour people by honouring their body – putting a shawl or a garland on it, or giving it a coconut or an award. Punishment also is given to the body only. If a builder constructed an illegal building, the authorities demolish it, even though the building has done nothing wrong!

Every physical body goes through six modifications: First it exists in the mother’s womb, then it is born, grows up, undergoes changes, grows old and finally dies.[3] The Sanskrit word for body, ‘sharira’, itself indicates that it is something that is constantly wearing out.[4] It is also called ‘deha’ because when it eats food, it grows fatter and fatter![5] The body is elastic, it keeps expanding like rubber. And if you don’t eat, it goes on thinning.

Someone met Gurudev in Sidhabari and said, “Swamiji, I don’t eat, but still I keep putting on weight.” Gurudev clapped and called all the people around, saying, “Come here! Come here! Here is a miracle – an effect without a cause!”

Can this body be me?

Let us consider the constituents of this body individually. We can’t say that I am space or air or fire or water or earth. How, then, can we say that the combination of all that is me? The body is made of bones, marrow, flesh and blood.[6] Are we blood or bones or flesh? But we identify with this bundle of calcium, phosphorus and iron, and struggle to keep it from decaying. We may eat the healthiest food and vitamin supplements, we may go to the gym every day, still the body will decay. It is its nature! So Vedanta firmly declares that you are not the body.

The author is head of Chinmaya Mission worldwide.

[1] panchikritam panchamahabhtai kritam

(Tattvabodha)

[2] sukhadukhadibhogayatanam sahriram

(Tattvabodha)

[3] asti jayate vardhateviparinamateapakshiyate vinashyati shadvikaravad etat sthula shariram (Tattvabodha)

[4] shiryamanatvat shariran

[5] deha upacaya

[6] majjasthi-medan pala-rakta-carma-tvagahvayair-

dhatubhir-ebhir-anvitam.

(Vivek achoodamani, 72)