Explanation:
The innermost causal body (Atman), the inner subtle body (jiva) and the outer gross body are the three components of the meaning of the word ‘tanu’. Here, the gross body is inert and the jeeva and atman are alive. This distinction between living and non-living disappears before the most powerful God. All the living and non-living beings are under the full control of God and hence, there is no distinction between the controlled items as far as the aspect of control is concerned. A simile is given to this point. When the king sends his daughter to the house of her in-laws, some female servants are also sent along with golden ornaments. All these are treated as the dowry given for the sake of his daughter. The female servants are completely controlled by the king’s daughter and the female servants act according to the mere will of the king’s daughter. As far as this controlling aspect is concerned, there is no difference between the inert ornaments and the living servants. Hence, both the servants and the ornaments come under the single word ‘dowry’. Similarly the non-living gross body and the living jiva and Atman come under the same word ‘tanu’ since all these three are fully controlled by God.
Note:
In the Gita it is stated “Manushim tanumashritam”, which means that He enters a human body. Here it may appear that the term ‘human body’ means only the inert human body, into which God enters. One may think that instead of the soul, God is present in the inert body. But He enters into a human being not merely the inert human body. He enters into the closest devotee or son of God. There the soul of the ‘son of God’ is also present and God enters both the soul of the ‘son of God’ and the body of the ‘son of God’. Now, when God enters the soul is also treated as a part of the gross body alone, since there is no difference between inert gross body and the living soul, because both are controlled by God. Thus by the word ‘tanu’ both the gross body and the soul are indicated here.
* * *