PRABODHASUDHKARA - PART 1

The first chapter, which contains 28 verses, disowns the body.

Any amount of spiritual practice or study of Scriptures does not lead to liberation, unless
one pursues dispassion (total detachment and devoid of emotions). There is a reference
to a triad, which comprises of dispassion, knowledge and devotion. Dispassion is
objectivity (judgment based on observable phenomena and uninfluenced by emotions or
personal prejudices; not influenced by strong emotion, and so able to be rational and
impartial) and detachment. Though all humans have dispassion in different degrees,
detachment from the material world has to be complete (complete in the sense that one
should not always remain in the material world). Even a minutest impression of
attachment or desire will manifest in huge proportions. Dispassion is directly related to
ones ego, the thought of doership. (Practically, dispassion is not 100% possible in
normal life. Therefore, the best possible thing is to annihilate the thought of doership.
This, over a period of time will increase dispassion.) Human body is identified with I
and mine, which are associated with sensory organs (this is dealt with in the second
chapter). When dispassion is developed, I and mine wane away, depending upon the
intensity of dispassion. When one develops dispassion, he automatically seeks spiritual
knowledge, which takes him forward in the path of devotion. Hence it is said that
dispassion, knowledge and devotion form a perfect triad.
Prabodhasudhkara then proceeds to explain the formation of human foetus, which
develops based on its karma. Then the process of birth is described which says that the
child is pushed out of the womb by powerful air (pra) and once the child is out, its
sufferings (due to karma) begins. It also says that the foetus is baked by digestive fire
known as jahargni. (The underlying meaning is that the pains of life begin even in the
form of foetus.) There is a reference to number of forms such as humans, animals,
birds, insects, etc and the total of all such forms is given as 80,400,000 (shapes and
forms). Human birth is attained through evolution. The highest form is human birth is
attained out good karmas (it means less karmic imprints). If this opportunity is not
utilized to understand and realize the Self and the perishable nature of the bodies
(gross, subtle and causal), then no purpose of this birth is achieved. (It is believed that
human birth is the last birth, as liberation can be attained only through human mind; but
this does not mean that the current birth is the last birth; there could be further births
also, which purely depends upon ones karmic account.) It is also said that even wise
men do not understand this (even though one realizes the Self, still downfall is possible
due to dispassion). The duration of life is very short (compared to fraction of a second in
this Scripture, to signify how short the life is); the gift of human birth cannot even be
compared to tons of gold (wealth). If this life is not utilized for the purpose it is intended

for, then there could be no greater loss than this. (Realisation of the Self and ultimate
liberation can happen only in human birth and hence it says that this precious life should
not wasted by constantly dwelling on the material pleasures.) Animals and other
creatures suffer more because of their inability to communicate. But human beings have
the capacity to communicate. This is cited as the major difference between man on one
side and animals, etc on the other side. Every person who is born undergoes sufferings
either through body or mind (mental pain, financial constraints, health issues, etc).
Having known this, why should one suffer? A man knows that his physical body is
susceptible to aging and ultimate death. The beauty is only skin deep and everything
that lie beneath the skin is only filthy. Why should one concentrate on the skin and the
filth under the skin, knowing amply well that they are subject to disintegration?
Not realizing that every part of the body within the skin is foul smelling, one proceeds to
pamper his external body with cosmetics. By doing so, he ties to prevent the inherent
foul smell. Those who are spiritually ignorant appreciate this deceptive external
presentation. A wound in the body that is not attended for a few days becomes infected
causing bad odour. A body that is adorned with fragrance and flowers is ultimately burnt
on wooden logs (there is no reference to burial). All those who are seated on high
pedestals (king, etc), those who are always addicted material joy and happiness are
also not spared from the jaws of death. Not understanding the reality, such ignorant
men refer to their bodies as I forgetting that in reality I means only the Self within.
Where is the comparison between the purity of the Self within, which is nothing but Sat
and Cit (perpetual existence and purity of consciousness) and the gross body that
decays over a period of time, leading to death.
The first chapter ends here. In a nutshell, the first chapter says that one should not
attach more importance to the body. Human life is considered as the final step towards
Liberation and one should not waste his time in seeking material pleasures. Going with
other Scriptures, it would be appropriate to say that one should not seek too much of
material pleasures, as such pleasures cause addiction and attachment and therefore
dispassion is not possible. The world evolves on a continuous basis and what was
applicable in 8th century (during which period akarcrya lived) cannot be applied in
the 21 century, though the essence of the conveyance remains the same. There is
always a room for manoeuvring the interpretations of great Scriptures like
Prabodhasudhkara to suit the conditions prevailing at the time of interpretation. If this
is not done, the underlying revelations of these great Scriptures would be lost forever.