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They are an integral part of the human existence unlike many Western views proclaiming that humans are mere physical bodies. According to these views the mental faculties or the mind are also directly controlled by the physical brain. Bharatiya traditions are all rooted in the fact that the human body and mind are bound as one entity until a certain stage when the being is able to overcome the karmas that make the Jiva travel in a loop of births and deaths. This concept is also a fundamental principle on which the explanation of Punarjanma or Reincarnation rests on; as the Jiva travels from one body to another with a Sukshma Sharira or subtle form in the cycle of births and deaths.

 

They are an integral part of human existence unlike many Western views proclaiming that humans are mere physical bodies. According to them the mental faculties or the mind are also directly controlled by the physical brain. However, Bharatiya traditions are all rooted in the fact that the human body and mind are bound as one entity until a certain stage when the being is able to overcome the karmas that make the Jiva travel in a loop of births and deaths. This concept is also a fundamental principle on which the explanation of Punarjanma or Reincarnation rests on; as the Jiva travels from one body to another with a Sukshma Sharira or subtle form in the cycle of births and deaths.

==The Three Bodies==

==The Three Bodies==

#कारणशरीरम् ॥ kārana śarīra (causal body)

#कारणशरीरम् ॥ kārana śarīra (causal body)

===स्थूलशरीरम् ॥ Sthula Sarira - Gross body===

===स्थूलशरीरम् ॥ Sthula Sarira - Gross body===

Sthula sarira or the gross body is the material physical mortal body that eats, breathes and moves (acts). It is composed of:<ref name=":0" />

# Panch Mahabhutas: Prithvi (पृथ्वी, Earth), Apas/Varuna/Jal (जल, Water), Agni(अग्नि, Fire), Vayu (वायु, Air), Aakash(आकाश, Ether).

# Five sense organs (ज्ञानेन्द्रिय): Eyes, Ears, Skin, Tongue and Nose

 

# Five vital forces ([[Prana (प्राणः)|Pranas]]) : Prana (respiration), Apana (evacuation of waste from the body),  Vyana (blood circulation), Udana (actions like sneezing, crying, vomiting etc.), Samana (digestion)

The ''Sthula sarira''’s main features are ''Sambhava'' (birth), ''Jara'' (old age or ageing) and ''Maranam'' (death), and the "Waking State". The ''Sthula sarira'' is the [[Anatman (Hinduism)|anatman]].

 

Sthula sarira or the gross body is the material physical mortal body that eats, breathes and moves (acts). It is composed of<ref name=":0">Vedanta Lecture IIT Bombay</ref> Panch Mahabhutas: Prithvi (पृथ्वी, Earth), Apas/Varuna/Jal (जल, Water), Agni(अग्नि, Fire), Vayu (वायु, Air), Aakash(आकाश, Ether) and includes the gross Indriyas (eyes, ears, nose, skin, and tongue).

The ''Sthula sarira''’s main features are Bhoga (being the actual experiencing agent), ''Sambhava'' (birth), ''Jara'' (old age or ageing) and ''Maranam'' (death), and is mostly in the Jagrat and Svapna (Waking and Sleeping States) states of consciousness. The ''Sthula sarira'' is Anatman, or not the Atman.

 

The outermost layer of the [[Panchakosha (पञ्चकोशाः)|Panchakoshas]], called the annamaya kosha, is the sheath of material existence. It is the primitive identification with Ahamkara (ego) encapsulated in the physical body (sthūla-śarīra, the gross body). Food aids in the formation of the five gross sense organs (eyes, ears, nose, tongue, and skin) and organs of action (speech, hands, feet, genitals, and evacuation)<ref name=":12">Chinmayananda, S. (2010b). Self unfoldment. Mumbai: Central Chinmaya Mission Trust.</ref>.

The outermost layer, called the ''annamayakośa,'' the sheath of material existence. It is his primitive identification with an ego encapsulated in his physical body (sthūla-śarīra, the gross body). Food aids in the formation of the five sense organs (eyes, ears, nose, tongue, and skin) and organs of action (speech, hands, feet, genitals, and evacuation)<ref name=":12">Chinmayananda, S. (2010b). Self unfoldment. Mumbai: Central Chinmaya Mission Trust.</ref>.

Tattvabodha states <blockquote>सूक्ष्मशरीरं किम् ? अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगसाधनं पञ्चज्ञानेन्द्रियाणि पञ्चकर्मेन्द्रियाणि पञ्चप्राणादयः मनश्चैकं बुद्धिश्चैका एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् । sūkṣmaśarīraṃ kim ? apañcīkṛtapañcamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ sukhaduḥkhādibhogasādhanaṃ pañcajñānendriyāṇi pañcakarmendriyāṇi pañcaprāṇādayaḥ manaścaikaṃ buddhiścaikā evaṃ saptadaśākalābhiḥ saha yattiṣṭhati tatsūkṣmaśarīram .</blockquote>Meaning: What is the subtle body? That which is composed of the five great elements which have not undergone grossification, born of the good actions of the past, the instrument for the experience of joy, sorrow etc., constituted of seventeen items, namely, the five sense organs of perception, the five sense organs of action, five pranas, the mind and the intellect is the subtle body.

Prana (Vital air) refers to the activities that support the body and take place as a result of the air that we take in for physiological functions that result from the food sheath (but do not require direct interaction with the world).<ref name=":2">Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.</ref> Mental refers to the mind, which regulates the vital air sheath, such as the connection between breath and emotions<ref>Dhiman, S. (2010). Who am I: Self knowledge according to advaita vedanta. Interbeing, Spring, 17–28.</ref>. The intellectual sheath refers to the mind and the intellect. The intellect discerns and makes decisions and the mind communicates these decisions within the body<ref name=":12" />. The three layers together constitute what is called the “subtle body” (sūkṣma-śarīra), and they are the sheath of vitality (prāṇamayakośa), the sheath of emotions (''manomayakośa''), and the sheath of ratiocination (''vijñānamayakośa''). The sheath of vitality roughly corresponds to the subjective vitality<ref name=":06">Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>.

Prana (Vital air) refers to the activities that support the body and take place as a result of the air that we take in for physiological functions that result from the food sheath (but do not require direct interaction with the world).<ref name=":2">Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.</ref> Mental refers to the mind, which regulates the vital air sheath, such as the connection between breath and emotions<ref>Dhiman, S. (2010). Who am I: Self knowledge according to advaita vedanta. Interbeing, Spring, 17–28.</ref>. The intellectual sheath refers to the mind and the intellect. The intellect discerns and makes decisions and the mind communicates these decisions within the body<ref name=":12" />. The three layers together constitute what is called the “subtle body” (sūkṣma-śarīra), and they are the sheath of vitality (prāṇamayakośa), the sheath of emotions (''manomayakośa''), and the sheath of ratiocination (''vijñānamayakośa''). The sheath of vitality roughly corresponds to the subjective vitality<ref name=":06">Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>.

The innermost layer, the sheath of bliss (''ānandamayakośa''), comprises the “causal body” (''karana śarīra''), and it is experienced by everyone in the state of deep, dreamless sleep (''suṣuptī''), as well as during certain forms of meditation. Dualities and distinctions are not completely destroyed at this level, but they are harmonized so completely that this state is experienced as the one of profound relaxation and bliss (''Ānanda''). The bliss sheath is considered to be blissful because it is free of the agitation of the other sheaths. It is experienced only in states of deep sleep and is composed of our innate tendencies before they become thoughts or actions<ref name=":12" /><ref name=":22">Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.</ref>. It is also called “causal body” because it is the ground and cause of all the other sheaths. Finally, this also is peeled away, the pure reality of the center alone remains, absolute non-duality, ineffable, indescribable, Brahman-consciousness, underlying the five sheaths and the three bodies<ref name=":06" />. This is what Vedanta suggests as the highest spiritual goal of human life. Variety and distinctions in paths of yoga can be attributed to their emphasis on different ''Kośas'' of the self<ref name=":06" />.

The innermost layer, the sheath of bliss (''ānandamayakośa''), comprises the “causal body” (''karana śarīra''), and it is experienced by everyone in the state of deep, dreamless sleep (''suṣuptī''), as well as during certain forms of meditation. Dualities and distinctions are not completely destroyed at this level, but they are harmonized so completely that this state is experienced as the one of profound relaxation and bliss (''[[Sukha and Ananda (सुखानन्दश्च)|Ananda]]''). The bliss sheath is considered to be blissful because it is free of the agitation of the other sheaths. It is experienced only in states of deep sleep and is composed of our innate tendencies before they become thoughts or actions<ref name=":12" /><ref name=":22">Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.</ref>. It is also called “causal body” because it is the ground and cause of all the other sheaths. Finally, this also is peeled away, the pure reality of the center alone remains, absolute non-duality, ineffable, indescribable, Brahman-consciousness, underlying the five sheaths and the three bodies<ref name=":06" />. This is what Vedanta suggests as the highest spiritual goal of human life. Variety and distinctions in paths of yoga can be attributed to their emphasis on different ''Kośas'' of the self<ref name=":06" />.

 

''Karana sarira'' or the causal body is merely the cause{{sfn|Sharma|2006|p=193}} or seed of the subtle body and the gross body. It has no other function than being the seed of the subtle and the gross body.{{sfn|Bahder|Bahder|2013}} It is ''nirvikalpa [[Rūpa|rupam]]'', "undifferentiated form".{{sfn|Bahder|Bahder|2013}} It originates with ''avidya'', "ignorance" or "nescience" of the real identity of the atman, instead giving birth to the notion of ''[[jiva]]''.

[[Swami Sivananda]] characterizes the causal body as "The beginningless ignorance that is indescribable". Siddharameshwar Maharaj, the guru of Nisargadatta Maharaj, also describes the causal body as characterized by "emptiness", "ignorance", and "darkness".{{sfn|Siddharameshwar Maharaj|2009|31-32}} In the search for the "I am", this is a state where there is nothing to hold on to anymore.{{sfn|Siddharameshwar Maharaj|2009|31-32}}

''Karana sarira'' or the causal body is merely the cause or seed of the subtle body and the gross body. It has no other function than being the seed of the subtle and the gross body. It is ''nirvikalpa rupam'', "undifferentiated form". It originates with ''avidya'', "ignorance" or "nescience" of the real identity of the atman, instead giving birth to the notion of ''[[Jiva (जीवः)|jiva]]''. In [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] philosophy, which does not acknowledge a causal body, it is also known as the ''linga-sarira''.  

[[Ramanuja]] concludes that it is at this stage that consummation of the [[Atman (Hinduism)|atman]] with the [[Paramatman]] is reached and the search for the highest [[Purusa]], i.e., of [[Ishvara]], ends.{{sfn|Ranade|1926|p=155–168}}

According to other philosophical schools, the causal body is not the ''atman'', because it also has a beginning and an end and is subject to modification.[[Adi Shankara|Shankara]], not seeking a personal god, goes beyond ''Anandamaya Kosha'' in search of the transcendent [[Brahman]].{{sfn|Ranade|1926|p=155–168}}

In the search for the "I am", this is a state where there is nothing to hold on to anymore. Ramanujacharya concludes that it is at this stage that consummation of the Atman with the Paramatman is reached and the search for the highest [[Purusha (पुरुषः)|Purusa]], i.e., of Ishvara, ends. According to other philosophical schools, the causal body is not the ''atman'', because it also has a beginning and an end and is subject to modification.Shankaracharya, not seeking a personal god, goes beyond ''Anandamaya Kosha'' in search of the transcendent [[Brahman (ब्रह्मन्)|Brahman]].

The Indian tradition identifies it with the ''[[Anandamaya kosha]]''and the deep sleep state, where ''buddhi'' becomes dormant and all concepts of time fail, although there are differences between these three descriptions.

The Indian tradition identifies it with the ''Anandamaya kosha'' and the deep sleep state, where ''buddhi'' becomes dormant and all concepts of time fail, although there are differences between these three descriptions.

The causal body is considered as the most complex of the three bodies. It contains the impressions of experience, which results from past experience.<ref>{{cite book|last1=Gregory P.|first1=Fields|title=Religious Therapeutics: Body and Health in Yoga, Āyurveda, and Tantra|date=2001|publisher=State University of New York Press|page=27|url=https://books.google.com/books?id=rvQhuyGpB3wC&pg=PA27&dq=three+bodies+in+vedanta&hl=en&sa=X&ei=mY-OU8vmBJOMuASVp4LICA&ved=0CFkQ6AEwBg#v=onepage&q=three%20bodies%20in%20vedanta&f=false|accessdate=4 June 2014}}</ref>

The causal body is considered as the most complex of the three bodies. It contains the impressions of experience, which results from past experience.<ref>{{cite book|last1=Gregory P.|first1=Fields|title=Religious Therapeutics: Body and Health in Yoga, Āyurveda, and Tantra|date=2001|publisher=State University of New York Press|page=27|url=https://books.google.com/books?id=rvQhuyGpB3wC&pg=PA27&dq=three+bodies+in+vedanta&hl=en&sa=X&ei=mY-OU8vmBJOMuASVp4LICA&ved=0CFkQ6AEwBg#v=onepage&q=three%20bodies%20in%20vedanta&f=false|accessdate=4 June 2014}}</ref>

===Suksma sarira - subtle body===

{| class="wikitable"

''Suksma sarira'' or the subtle body is made up of seventeen (17) elements:<ref name=":0">Vedanta Lecture IIT Bombay</ref>

# Five organs of perception (ज्ञानेन्द्रिय): Eyes, Ears, Skin, Tongue and Nose

# Five organs of action: (कर्मेन्द्रिय): Speech, hands, legs, anus and genitals

# Five vital forces ([[Prana|Pranas]]) : Prana (respiration), Apana (evacuation of waste from the body),  Vyana (blood circulation), Udana (actions like sneezing, crying, vomiting etc.), Samana (digestion)  

# [[Manas (early Buddhism)|manas]]

In [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] philosophy, which does not acknowledge a causal body, it is also known as the ''linga-sarira''.

|-

| rowspan="1" |Chakshu (Visual)

| rowspan="1" |Tejas – Jyoti

| rowspan="1" |Eyes

| rowspan="1" |Rupa (Vision)

| rowspan="1" |Visual Perception

| rowspan="1" |Shrotra (Auditory)

| rowspan="1" |Shabda (Sound)

| rowspan="1" |Auditory Perception

| rowspan="1" |Ghrana (Olfactory)

| rowspan="1" |Gandha (Smell)

| rowspan="1" |Rasanam (Gustatory)

| rowspan="1" |Rasa (Taste)

| rowspan="1" |Sparshanam (Tactile)

| rowspan="1" |Vayu

| rowspan="1" |Sparsha (Touch)

|}

===Three bodies and five sheaths===

===Three bodies and five sheaths===

The [[Taittiriya Upanishad]] describes five [[kosha]]s, which are also often equated with the three bodies. The three bodies are often equated with the five koshas (sheaths), which cover the [[Ātman (Hinduism)|atman]]:  

The Taittiriya Upanishad describes five [[Pancha Koshas (पञ्चकोशाः)|koshas]], which are also often equated with the three bodies. The three bodies are often equated with the five koshas (sheaths), which cover the [[Atman (आत्मन्)|atman]]:  

# ''Sthula sarira'', the Gross body, also called the ''Annamaya Kosha''<ref name="FD" />

# ''Sthula sarira'', the Gross body, also called the ''Annamaya Kosha''

# ''Suksma sarir''', the [[Subtle body]], composed of:

# ''Suksma sarir''', the Subtle body, composed of:

##''[[Prana]]maya Kosha'' (Vital breath or [[Energy]]),

##''Pranamaya Kosha'' (Vital breath or Energy),

## ''[[Manas (early Buddhism)|Manomaya]] Kosha'' ([[Mind]]),

## ''Manomaya Kosha'' (Mind),

## ''[[Vijñāna|Vijnanamaya]] Kosha'' ([[Intellect]])<ref name="FD" />

## ''Vijnanamaya Kosha'' (Intellect)

# ''Karana sarira'', the [[Causal body]], the ''[[Anandamaya kosha|Anandamaya Kosha]]'' ([[Happiness|Bliss]])<ref name="FD">{{cite book|title=The Fourth Dimension|author=J.Jagadeesan|publisher=Sai Towers Publishing|page=13|url=https://books.google.com/books?id=G3uGtLLz2A4C&pg=PA13&dq=Sthula+sarira#v=onepage&q=Sthula%20sarira&f=false|isbn=9788178990927}}</ref>

# ''Karana sarira'', the Causal body, the ''Anandamaya Kosha'' (Bliss)

===Four states of consciousness and turiya===

===Four states of consciousness and turiya===