चित्रं यथाश्रयमृते स्थाण्वादिभ्यो यथा विना छाया ।
तद्वद्विनाऽविशेषैः न तिष्ठति निराश्रयं लिङ्गम् ॥ ४१॥
citraṁ yathāśrayamṛte sthāṇvādibhyo yathā vinā chāyā ।
tadvadvinā’viśeṣaiḥ na tiṣṭhati nirāśrayaṁ liṅgam ॥ 41॥
citraṁ=painting; yathā=just as; āśrayam=support; ṛte=without; sthāṇu=tree/stake; ādibhyaḥ=etc.; yathā=just as; vinā=without; chāyā=shade; tadvaṭ=similarly; vinā=without; viśeṣaiḥ=specific objects; na=does not; tiṣṭhati=stays; nirāśrayaṁ=without support; liṅgam=subtle body
As a picture cannot stand without a support, as a shadow cannot exist without a post and such other objects, similarly the “linga” cannot subsist without the specific objects and a support.
In the second line of the kārika, some commentators have taken the reading, “without vishesha (specifics)” while the others “without a-vishesha (non-specifics)”.
In karika 38, the five gross elements (earth, water etc.) were defined as vishesha and the five tanmātras (subtle sense perceptions of smell, taste etc.) as a-vishesha. In karika 39, the term vishesha was expanded to include the subtle elements and the elements born out of father and mother, in addition to the five gross elements. Here again, there is no agreement among the commentators as to what this word “subtle” refers to. According to some, it is just the five tanmatras as defined in #38 whereas the others include the complete set of 18 elements, excluding the five gross elements.
In karika 40 the word “lingam” is introduced which, according to many is the subtle body comprising of the 18 elements which transmigrates. In the Samkhya Sutra (attributed to sage Kapila), the subtle body has 17 elements (excludes the ego).
As we can see, there is marked disparity among the commentators as to the meaning and significance of many of the terms.
The present karika emphasizes the need for a support for the subtle body to function when it transmigrates at the time of death. I like to go with the interpretation that this support is provided by Visheshas (not a-vishesha) since the subtle body is supposed to include the five tanmatras (five subtle elements). It is the presence of the five gross elements (visheshas) which is required for the subtle body to function and engage in experiencing life. As we saw in karika 40, it is the subtle body which transmigrates, leaving the physical body comprising the five gross elements behind. The physical body at the time of death merges back to the five gross elements. As such, I prefer this translation of the second line of the karika, “the unsupported “linga” (subtle body) cannot subsist without the visheshas (specific objects – the gross elements) as its support”. As we saw in karika 39, the term vishesha was expanded to include the subtle elements and the elements born out of father and mother, in addition to the five gross elements.
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