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In the process of enquiring and understanding about the avastha-traya (अवस्था-त्रयम्) we are lead to the knowledge of Atman. In this process of analysis we deduce whether Atman has the attributes of the waking state to assume the status of being a waker, whether it has the attributes of the dream to become the dreamer, or sleep to be the sleeper, or is free from all these attributes. As defined in Tattvabodha, Atman is अवस्थात्रयसाक्षी i.e., it is free from all the attributes of these states, and is a witness to all three states of experience, called as avastha-traya-saakshin. It is distinct from all the shariras, and all three states of experience.

In the process of enquiring and understanding about the avastha-traya (अवस्था-त्रयम्) we are lead to the knowledge of Atman. In this process of analysis we deduce whether Atman has the attributes of the waking state to assume the status of being a waker, whether it has the attributes of the dream to become the dreamer, or sleep to be the sleeper, or is free from all these attributes. As defined in Tattvabodha, Atman is अवस्थात्रयसाक्षी i.e., it is free from all the attributes of these states, and is a witness to all three states of experience, called as avastha-traya-saakshin. It is distinct from all the shariras, and all three states of experience.

==== Sharira-traya ====

=== Sharira-traya ===

It may be noted that the Sthula-sharira being gross, is tangible and visible. The Sukshma-sharira is not visible but cannot be missed. It can be comprehended but is not a tangible object like the sthula-sharira. The sukshma-sharira is that in whose presence the body is alive, and in whose absence the body is dead. Now, third sharira is the Karana-sharira, and is the cause of the other two shariras. This is more of an adjunct than the body itself, it is the karana, the cause, for Sacchidananda-Atman to be a Jiva, an individual who has the sense of doership, and therefore does actions, gathers karmas, and because of that is born again and again.  

It may be noted that the Sthula-sharira being gross, is tangible and visible. The Sukshma-sharira is not visible but cannot be missed. It can be comprehended but is not a tangible object like the sthula-sharira. The sukshma-sharira is that in whose presence the body is alive, and in whose absence the body is dead. Now, third sharira is the Karana-sharira, and is the cause of the other two shariras. This is more of an adjunct than the body itself, it is the karana, the cause, for Sacchidananda-Atman to be a Jiva, an individual who has the sense of doership, and therefore does actions, gathers karmas, and because of that is born again and again.<ref name=":1">Swami Dayananda Saraswati (2012) ''Tattavabodhah.'' Chennai: Arsha Vidya Research and Publication Trust (Page 217 - )</ref>

==== Karana-sharira ====

Are sharira-traya and avastha-traya connected with each other?

Karana-sharira has no beginning, it is anadi, without a beginning, and doesn’t exist by itself. Avidya ( in Karana-sharira is of Reality, Svasvarupajnana. An object is not known to a person, and therefore, ignorance always resides in a conscious person, and itself is not real. There is no ignorance, as such, independent of the consciousness which is Atman.

==== Avidya or Maya ====

Karana-sharira has no beginning, it is anadi, without a beginning, and doesn’t exist by itself. Avidya (also called ajnana) in Karana-sharira is of Reality, Sat-svarupa-ajnana. An object is not known to a person, and therefore, ignorance always resides in a conscious person, and itself is not real. There is no ignorance, as such, independent of the consciousness which is Atman.<ref name=":1" />

Avidya (ignorance) can rest only in consciousness, so either the conscious being has ignorance, or the consciousness itself has this ignorance. This Avidya cannot exist independently of Atman. Any ignorance, whether it is ignorance of an object or ignorance of oneself, does not exist independently, but depends upon conscious, sacchidananda-atman. Therefore this Atman is the ashraya for Avidya. An ashraya is the basis, that which gives reality to this very ignorance. And this Avidya is also, without a beginning, (anadi) but we cannot say it is Ananta (endless). It is mithya, because it is dependent on Atman for its existence. It is neither independently existent, Sat, nor is it nonexistent, or Asat, but it has some kind of existence, yat kinchit bhavam asti.<ref name=":0" /> It is indescribable and indefinable for it is neither real nor unreal nor both (sadasadanirvachaniya). This Avidya is also called  [[Maya (माया)]] as per some schools of thought and characteristically covers or conceals or projects another thing effectively leaving the true nature of the Self or Atman hidden to the person (maya avarana or maya vikshepa).<ref>Sharma, Chandradhar. (1960) ''A Critical Survey of Indian Philosophy.'' (Pages 273-279)</ref>

 

=== Avidya or Maya ===

Avidya (ignorance) can rest only in consciousness, so either the conscious being has ignorance, or the consciousness itself has this ignorance. But atman is jnana-svarupa, so it cannot be ignorance in any manner. This Avidya cannot exist independently of Atman. Any ignorance, whether it is ignorance of an object or ignorance of oneself, does not exist independently, but depends upon conscious, sacchidananda-atman. Therefore this Atman is the ashraya for Avidya. An ashraya is the basis, that which gives reality to this very ignorance. And this Avidya is also, without a beginning, (anadi) but we cannot say it is Ananta (endless). It is mithya, because it is dependent on Atman for its existence. It is neither independently existent, Sat, nor is it nonexistent, or Asat, but it has some kind of existence, yat kinchit bhavam asti.<ref name=":0" /> It is indescribable and indefinable for it is neither real nor unreal nor both (sadasadanirvachaniya). This Avidya is also called  [[Maya (माया)]] as per some schools of thought and characteristically covers or conceals or projects another thing effectively leaving the true nature of the Self or Atman hidden to the person (maya avarana or maya vikshepa).<ref>Sharma, Chandradhar. (1960) ''A Critical Survey of Indian Philosophy.'' (Pages 273-279)</ref>

 

== References ==

== References ==