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According to '''Sarira Traya''', the '''Doctrine of the Three bodies''' in [[Hinduism]], the human being is composed of three '''sariras''' or "bodies" emanating from Brahman by avidya, "ignorance" or "nescience". They are often equated with the five [[kosha]]s (sheaths), which cover the [[Ātman (Hinduism)|atman]]. The ''Three Bodies Doctrine'' is an essential doctrine in Indian philosophy and religion, especially [[Yoga]], [[Advaita Vedanta]] and [[Tantra]].
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Sharira Traya (Samskrit: शरीरत्रयम्) refers literally to 'three bodies'. Yet another unique paradigm in Indian philosophy, the human being is composed of three shariras or "bodies" emanating from [[Brahman (ब्रह्मन्)|Brahman]] or the Supreme Being as a result of avidya, "ignorance" or "nescience". They are often equated with the [[Panchakosha (पञ्चकोशाः)|five koshas]] (sheaths), which overlay the [[Atman (आत्मन्)|atman]]. This is an essential doctrine in Indian philosophy, especially [[Yoga Darshana (योगदर्शनम्)|Yoga]], Advaita Vedanta, and Tantra.
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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, Indian 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 (जीवः)|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==
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Sharira in Indian philosophy is not limited to the external visible gross physical form. The Pancha koshas, described in Taittriya Upanishad, are said to be instrumental in designating what are called the three Shariras, which have distinct roles in this grand system of Sristi. They are
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#स्थूलशरीरम् ॥ sthūla-śarīra (gross body)
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#सूक्ष्मशरीरम् ॥ sūkṣma-śarīra (subtle body)
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#कारणशरीरम् ॥ kārana śarīra (causal body)
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In Vedantic terms, all the three ''shariras'' are Anatman, or not the Atman because it is described as eternal and unchanging. All the three shariras characteristically and etymologically undergo change, decay and destruction. Tattvabodha describes Atman as that beyond the sharira-traya, and avastha traya (three states of consciousness - jagrat, svapna, sushupta).
  
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===Karana sarira - causal body===
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===स्थूलशरीरम् ॥ Sthula Sarira - Gross body===
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{{Main|Causal body}}
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[[File:5. Repurposed(Cycle of Birth and Death).png|thumb|Shadbhava vikaras]]
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Tattvabodha defines <blockquote>स्थूलशरीरं किम् ? पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगायतनं शरीरम् अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति षड्विकारवदेतत्स्थूलशरीरम् । 
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''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]]''.
 
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[[Swami Sivananda]] characterizes the causal body as "The beginningless ignorance that is indescribable".<ref group=web name="BV" /> [[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}}{{refn|group=note|name="kenosis"|Compare [[kenosis]] and Juan de la Cross' ''[[Dark Night of the Soul]]''.}}
 
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[[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}}
 
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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.<ref group=web>{{cite web|title=Tattva Bodha of Adi Shankara Part 2|author=Dr. S. Yegnasubramanian|url=http://svbf.org/journal/vol3no4/bodha.pdf}}</ref> [[Adi Shankara|Shankara]], not seeking a personal god, goes beyond ''Anandamaya Kosha'' in search of the transcendent [[Brahman]].{{sfn|Ranade|1926|p=155–168}}
 
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The Indian tradition identifies it with the ''[[Anandamaya kosha]]'',<ref group=web name="BV">[http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=774 Divine life Society, ''Bases of Vedanta'']</ref> and the deep sleep state, where ''buddhi'' becomes dormant and all concepts of time fail, although there are differences between these three descriptions.
 
  
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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>
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sthūlaśarīraṃ kim ? pañcīkṛtapañcamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ sukhaduḥkhādibhogāyatanaṃ śarīram asti jāyate vardhate vipariṇamate apakṣīyate vinaśyatīti ṣaḍvikāravadetatsthūlaśarīram. </blockquote>Meaning: What is the Gross Body? That which is made up of the five great elements that has undergone the process of panchikarana (divisions of five), born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc., and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die is the gross body.<ref>[https://shlokam.org/texts/tattvabodha-verses/ Sharira Traya] from Tattvabodha</ref>
  
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===Suksma sarira - subtle body===
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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).
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{{Main|Subtle body}}
 
  
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''Suksma sarira'' or the subtle body is the body of the mind and the vital energies, which keep the physical body alive. Together with the causal body it is the transmigrating soul or [[jiva]], separating from the gross body upon death.
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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.  
  
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The subtle body is composed of the five subtle elements, the elements before they have undergone [[panchikarana]],<ref group=web name="SKA">[http://www.yogaforums.com/forums/f37/an-overview-of-vedanta-part-1-a-10833.html Shri Kalam Ashram, ''An Overview of Vedanta'']</ref> and contains:
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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>. Through the process of panchikarana the sense organs and their subtle essence are formed as given below.<ref>https://www.carakasamhitaonline.com/index.php/Pancha-Panchaka</ref>
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* ''sravanadipanchakam'' - the five organs of perception: eyes, ears, skin, tongue and nose<ref group=web name="SKA" />{{sfn|Siddharameshwar Maharaj|2009|31-32}}{{refn|group=note|Shri Kalam Ashram: "[T]he organs of perception and action have been defined as residing in the Subtle body. These organs are not to be confused with the physical entities of the Ear, Eye etc which are part of the physical body. In Vedanta, it is the “Indriyas” –which are responsible for the function. The Indriyas are the “senses”. Thus while the physical organ “eye” is part of the Gross Body, when we talk about the “eye”, we are referring to the sense of sight which resides in the Subtle body.<ref group=web name="SKA" />}}
 
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* ''vagadipanchakam'' - the five organs of action: speech, hands, legs, anus and genitals<ref group=web name="SKA" />{{sfn|Siddharameshwar Maharaj|2009|31-32}}
 
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* ''[[prana]]panchakam'' - the five-fold vital breath: Prana (respiration), Apana (evacuation of waste from the body),  Vyana (blood circulation), Udana (actions like sneezing, crying, vomiting etc.), Samana (digestion)<ref group=web name="SKA" />{{sfn|Siddharameshwar Maharaj|2009|31-32}}
 
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* [[Manas (early Buddhism)|manas]]<ref group=web name="SKA" />{{sfn|Siddharameshwar Maharaj|2009|31-32}}{{refn|group=note|See also [[Manas-vijnana]]}}
 
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* [[Buddhi]], the Intellect, discriminating wisdom<ref group=web name="SKA" />{{sfn|Siddharameshwar Maharaj|2009|31-32}}{{refn|group=note|See also [[Prajna (Vedic)|prajna]]}}
 
  
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Other Indian traditions see the subtle body as an eighth-fold aggregate, placing together the mind-aspects and adding avidhya, kamah and karma:
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{| class="wikitable"
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* ''buddhyadicatustayam'' (''[[buddhi]]'', ''[[Mind|manas]]'', ''ahamkrti'', ''[[citta]]''),
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!Indriya (Sense Organ)
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* ''[[Avidya (Hinduism)|avidya]]'' (''[[adhyasa]]'', super-imposition),
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!Indriya Dravya
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* ''[[kama]]h'' (desire),
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(origin of Indriya)
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* ''[[karma]]'' (action of the nature of ''[[dharma]]'' and ''[[adharma]]'').
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!Indriya Adhishthan (Site of Sensation)
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!Indriya Artha (Sense Object)
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!Indriya Buddhi (Sensory Perception)
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|-
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| rowspan="1" |Chakshu (Visual)
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| rowspan="1" |Tejas – Jyoti
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| rowspan="1" |Eyes
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| rowspan="1" |Rupa (Vision)
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| rowspan="1" |Visual Perception
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|-
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| rowspan="1" |Shrotra (Auditory)
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| rowspan="1" |Kha – Akasha
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| rowspan="1" |Ear
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| rowspan="1" |Shabda (Sound)
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| rowspan="1" |Auditory Perception
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|-
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| rowspan="1" |Ghrana (Olfactory)
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| rowspan="1" |Bhu – Prithvi
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| rowspan="1" |Nose
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| rowspan="1" |Gandha (Smell)
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| rowspan="1" |Olfactory Perception
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|-
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| rowspan="1" |Rasanam (Gustatory)
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| rowspan="1" |Apa – Jala
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| rowspan="1" |Tongue
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| rowspan="1" |Rasa (Taste)
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| rowspan="1" |Gustatory Perception
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|-
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| rowspan="1" |Sparshanam (Tactile)
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| rowspan="1" |Vayu
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| rowspan="1" |Skin
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| rowspan="1" |Sparsha (Touch)
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| rowspan="1" |Tactile Perception
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|}
  
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In [[samkhya]], which does not acknowledge a causal body, it is also known as the ''linga-sarira''.{{sfn|Feuerstein|1978|p=200}} It puts one in the mind of the ''atman'', it reminds one of the ''atman'', the controller. It is the beginningless limitation of the ''atman'', it has no beginning like the ''Sthula sarira''.
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=== सूक्ष्मशरीरम् ॥ Sukshma Sharira - Subtle Body ===
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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.
  
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The "dream state" is a distinct state of the subtle body, where the ''buddhi'' shines itself owing to memory of deeds done in the waking state. It is the indispensable operative cause of all the activities of the individual self.
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''Suksma sarira'' or the subtle body is made up of seventeen (17) elements:<ref name=":0" />
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# Five organs of perception: (ज्ञानेन्द्रिय): Eyes, Ears, Skin, Tongue and Nose
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# Five organs of action: (कर्मेन्द्रिय): Speech, hands, legs, anus and genitals
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# 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)
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# [[Manas (मनः)|Manas]] loosely translated as mind.
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# [[Buddhi (बुद्धिः)|Buddhi]], the Intellect, discriminating wisdom
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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>. Taittriya Upanishad describes the mechanism of sense of identification of self with the two bodies.  
  
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===Sthula sarira - gross body===
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The self or the "I” is different from the intellect (buddhi) and the mind (manas). If it is identified with any of them, it is a case of superimposition (adhyasa) due to ignorance. On account of the erroneous identification with buddhi, the self looks upon itself as a knower, engages in the acts of cognition, considers itself as the agent and the enjoyer of the fruits of actions. In the same way, its identification with manas makes it think that it performs the various mental operations such as Upasana. So the Self must be differentiated from the vijnanamaya-kosha and the manomaya-kosha.
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{{See also|Rūpa}}
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===कारणशरीरम् ॥ Karana Sharira - Causal body===
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Tattvabodha refers to the karana sharira thus,<blockquote>कारणशरीरं किम् ? अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् । kāraṇaśarīraṃ kim ? anirvācyānādyavidyārūpaṃ śarīradvayasya kāraṇamātraṃ satsvarūpā’jñānaṃ nirvikalpakarūpaṃ yadasti tatkāraṇaśarīram</blockquote>Meaning: That which is inexplicable (अनिर्वाच्य), beginning-less (अनाद्य), in the form of ignorance (अविद्यारूपं), the sole cause of the two bodies (gross and subtle), ignorant of one’s own true nature (सत्स्वरूपाऽज्ञानं), free from duality (निर्विकल्पकरूपं)-is the causal body.
  
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''Sthula sarira'' or the gross body is the material physical mortal body that eats, breathes and moves (acts). It is composed of many diverse components, produced by one’s ''karmas'' (actions) in past life out of the elements which have undergone ''[[panchikarana]]'' i.e. combining of the five primordial subtle elements.
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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=":2" />. 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" />.
  
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It is the instrument of [[Jiva]]’s experience, which, attached to the body and dominated by ''[[Ahamkara]]'',{{refn|group=note|Ego, I-ness or the ''[[Antakarana]]'' in which the ''[[Citta]]'' or the ''[[Atman (Hinduism)|atman]]'' is reflected}} uses the body’s external and internal organs of sense and action. The Jiva, identifying itself with the body, in its waking state enjoys gross objects. On its body rests man’s contact with the external world.
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''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''.  
  
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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]].
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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]].
  
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===Three bodies and five sheaths===
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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.
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{{Main|Kosha}}
 
  
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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]]:
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The causal body is considered as the most complex of the three bodies. It contains the impressions of experience, which results from past Karma.  
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# ''Sthula sarira'', the Gross body, also called the ''Annamaya Kosha''<ref name="FD" />
 
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# ''Suksma sarir''', the [[Subtle body]], composed of:
 
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## ''[[Prana]]maya Kosha'' (Vital breath or [[Energy]]),
 
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## ''[[Manas (early Buddhism)|Manomaya]] Kosha'' ([[Mind]]),
 
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## ''[[Vijñāna|Vijnanamaya]] Kosha'' ([[Intellect]])<ref name="FD" />
 
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# ''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>
 
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===Four states of consciousness and turiya===
 
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The [[Mandukya Upanishad]] describes four states of consciousness, namely waking consciousness, dream, and deep sleep, and [[turiya]], the base-consciousness. Waking consciousness, dream, and deep sleep are equated with the three bodies, while turiya is a fourth state, which is equated with atman and purusha.
 
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====Turiya====
 
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{{Main|Turiya}}
 
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{{See also|Purusha|Tathagatagarbha|Sunyata}}
 
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[[Turiya]], pure consciousness, is the fourth state. It is the background that underlies and transcends the three common states of consciousness.<ref name=rm>[http://bhagavan-ramana.org/ramana_maharshi/books/tw/tw617.html  {{cite book|author=Ramana Maharshi|title=States of Consciousness}}]</ref>
 
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<ref name=sc1>[http://www.yogaofsrichinmoy.com/yoga/summits_of_god-life {{cite book|author=Sri Chinmoy|title=Summits of God-Life}}]</ref> In this consciousness both absolute and relative, [[Saguna Brahman]] and [[Nirguna Brahman]], are transcended.{{sfn|Sarma|1996|p=137}} It is the true state of experience of the infinite (''ananta'') and non-different (''advaita/abheda''), free from the dualistic experience which results from the attempts to conceptualise ( ''vipalka'') reality.{{sfn|King|1995|p=300 note 140}} It is the state in which [[ajativada]], non-origination, is apprehended.{{sfn|King|1995|p=300 note 140}}
 
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====Four bodies====
 
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[[Siddharameshwar Maharaj]], the guru of [[Nisargadatta Maharaj]], discerns four bodies, by including turiya or the "Great-Causal Body"{{sfn|Siddharameshwar Maharaj|2009|p=32}}  as a fourth body. Here resides the knowledge of "I am" that cannot be described,{{sfn|Siddharameshwar Maharaj|2009|p=33}} the state before Ignorance and Knowledge, or [[Turiya]] state{{sfn|Siddharameshwar Maharaj|2009|p=32}}
 
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====Integral Theory====
 
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The three bodies are a critical component of  [[Ken Wilber]]'s Integral Theory.
 
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===Ten bodies of Kundalini Yoga===
 
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Kundalini Yoga as taught by [[Yogi Bhajan]] describes ten spiritual bodies: the physical body, three mental bodies and six energy bodies.  There is an 11th embodiment of Parallel Unisonness, which represents the divine sound current and is characterized by a pure state of non-dual consciousness.{{sfn|Bhajan|2003|p=201-203}}
 
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#First Body (Soul Body) - the spark of the infinite at the core
 
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#Second Body (Negative Mind) - the protective and defensive aspect of mind
 
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#Third Body (Positive Mind) - energetic and hopeful projection of mind
 
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#Fourth Body (Neutral Mind) - intuitive, integrates information from the negative and positive minds
 
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#Fifth Body (Physical Body) - the human vehicle on Earth
 
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#Sixth Body (Arcline) - extends from ear to ear, across the hairline and brow.  Commonly known as a halo.  Woman have a second arcline across the chest.  The arcline contains energy imprints of memories.
 
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#Seventh Body (Aura) - an electromagnetic field that surrounds the body; the container of a person's life force.
 
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#Eighth Body (Pranic Body) - connected with the breath, brings the life force and energy in and out of your system.
 
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#Ninth Body (Subtle Body) - gives the subtle perceptual ability to sense the infinite within the physical and material plane.
 
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#Tenth Body (Radiant Body) - gives spiritual royalty and radiance.
 
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==Application in Indian philosophy==
 
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===Yoga physiology===
 
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The three bodies are an essential part of the Yoga physiology. Yoga aims at controlling the vital energies of the bodies, thereby attaining [[siddhi]]s (magical powers) and [[moksha]].
 
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===Atma vijnana===
 
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According to the Advaita Vedanta tradition, knowledge of the "self" or [[Ātman (Hinduism)|atman]] can be gained by [[self-inquiry]], investigating the three bodies, and disidentifying from them. It is a method which is well-known from [[Ramana Maharshi]], but also from  [[Nisargadatta Maharaj]] and his teacher [[Siddharameshwar Maharaj]].
 
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By subsequently identifying with the three lower bodies, investigating them, and discarding identification with them when it has become clear that they are not the "I", the sense of "I am" beyond knowledge and Ignorance becomes clearly established.{{sfn|Siddharameshwar Maharaj|2009|34-58}}
 
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In this investigation the three bodies are recognized as not being [[Anatman (Hinduism)|anatman]].<ref>{{cite book|title=Sri Samkara’s Vivekacudamani|author=Sri Candrashekhara Bharati of Srngeri|publisher=Bharatiya Vidya Bhavan|place=Mumbai|page=xxi|url= http://www.bhavans.info/store/bookdetail.asp?bid=364&bauth=Sri+Sankara+Bhagavatpadacarya }}</ref>
 
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===Theosophy===
 
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The later Theosophists speak of seven bodies or levels of existence that include ''Sthula sarira'' and ''[[Linga sarira]]''.<ref>{{cite book|title=The Popular Encyclopedia of Apologetics|author=Ed Hudson|publisher=Harvest House Publishers|page=471|url=https://books.google.com/books?id=yipXIHcteRsC&pg=PA471&dq=Sthula+sarira#v=onepage&q=Sthula%20sarira&f=false|isbn=9780736936354|date=2008-05-01}}</ref>
 
  
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===Sharira-traya and Panchakoshas===
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The Taittiriya Upanishad describes the [[Panchakosha (पञ्चकोशाः)|five 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]].
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{| class="wikitable"
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!Sharira
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!Characteristics
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!Kosha
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|-
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|Sthula Sharira
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|It is seen by the physical eyes, composed of flesh, bones, fat, skin, nerves, hair, blood, etc., and is called the physical body. It has six changes: birth, existence, growth, modification, decay, and death.<ref name=":1">[https://www.sivanandaonline.org/?cmd=displaysection&section_id=746&format=html Swami Sivananda]</ref>
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|Annamaya kosha
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|-
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|Sukshma Sharira
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|The subtle body develops through intense Abhimana or egoism and strong Raga-Dvesha, and decays when egoism and Raga-Dvesha are destroyed, or decreased. The subtle body is burnt by the three kinds of Tapas, viz., Adhyatmic, Adhibhautic and Adhidaivic.<ref name=":1" />
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|Pranamaya, Manomaya and Vijnanamaya Koshas
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|-
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|Karana Sharira
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|Ajnana or Avidya alone constitutes the Karana Sarira. The causal body develops through the idea, I am Jiva, and decays when this idea is annihilated or decreased, when 'I' is identified with Brahman/ Paramatman<ref name=":1" />
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|Anandamaya kosha
 +
|}
  
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==States of Consciousness and Turiya==
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The Mandukya Upanishad describes the three states of consciousness (Avastha Traya), namely waking consciousness, dream, and deep sleep, and the turiya, which is different from the above three states and is called the base-consciousness. Waking consciousness, dream, and deep sleep are equated with the three bodies, while turiya is a fourth state is equated with [[Atman (आत्मन्)|atman]] and [[Purusha (पुरुषः)|purusha]].
 
==References==
 
==References==
 
<references />
 
<references />
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[[Category:Vedanta]]
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[[Category:Vedic Concepts]]
 
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[[Category:Hindu philosophical concepts]]
 
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[[Category:Advaita Vedanta]]
 

Latest revision as of 22:18, 15 June 2023

Sharira Traya (Samskrit: शरीरत्रयम्) refers literally to 'three bodies'. Yet another unique paradigm in Indian philosophy, the human being is composed of three shariras or "bodies" emanating from Brahman or the Supreme Being as a result of avidya, "ignorance" or "nescience". They are often equated with the five koshas (sheaths), which overlay the atman. This is an essential doctrine in Indian philosophy, especially Yoga, Advaita Vedanta, and Tantra.

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, Indian 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

Sharira in Indian philosophy is not limited to the external visible gross physical form. The Pancha koshas, described in Taittriya Upanishad, are said to be instrumental in designating what are called the three Shariras, which have distinct roles in this grand system of Sristi. They are

  1. स्थूलशरीरम् ॥ sthūla-śarīra (gross body)
  2. सूक्ष्मशरीरम् ॥ sūkṣma-śarīra (subtle body)
  3. कारणशरीरम् ॥ kārana śarīra (causal body)

In Vedantic terms, all the three shariras are Anatman, or not the Atman because it is described as eternal and unchanging. All the three shariras characteristically and etymologically undergo change, decay and destruction. Tattvabodha describes Atman as that beyond the sharira-traya, and avastha traya (three states of consciousness - jagrat, svapna, sushupta).

स्थूलशरीरम् ॥ Sthula Sarira - Gross body

Shadbhava vikaras

Tattvabodha defines

स्थूलशरीरं किम् ? पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगायतनं शरीरम् अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति षड्विकारवदेतत्स्थूलशरीरम् । sthūlaśarīraṃ kim ? pañcīkṛtapañcamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ sukhaduḥkhādibhogāyatanaṃ śarīram asti jāyate vardhate vipariṇamate apakṣīyate vinaśyatīti ṣaḍvikāravadetatsthūlaśarīram.

Meaning: What is the Gross Body? That which is made up of the five great elements that has undergone the process of panchikarana (divisions of five), born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc., and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die is the gross body.[1]

Sthula sarira or the gross body is the material physical mortal body that eats, breathes and moves (acts). It is composed of[2] 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 outermost layer of the 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)[3]. Through the process of panchikarana the sense organs and their subtle essence are formed as given below.[4]

Indriya (Sense Organ) Indriya Dravya

(origin of Indriya)

Indriya Adhishthan (Site of Sensation) Indriya Artha (Sense Object) Indriya Buddhi (Sensory Perception)
Chakshu (Visual) Tejas – Jyoti Eyes Rupa (Vision) Visual Perception
Shrotra (Auditory) Kha – Akasha Ear Shabda (Sound) Auditory Perception
Ghrana (Olfactory) Bhu – Prithvi Nose Gandha (Smell) Olfactory Perception
Rasanam (Gustatory) Apa – Jala Tongue Rasa (Taste) Gustatory Perception
Sparshanam (Tactile) Vayu Skin Sparsha (Touch) Tactile Perception

सूक्ष्मशरीरम् ॥ Sukshma Sharira - Subtle Body

Tattvabodha states

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 .

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.

Suksma sarira or the subtle body is made up of seventeen (17) elements:[2]

  1. Five organs of perception: (ज्ञानेन्द्रिय): Eyes, Ears, Skin, Tongue and Nose
  2. Five organs of action: (कर्मेन्द्रिय): Speech, hands, legs, anus and genitals
  3. Five vital forces (Pranas) : Prana (respiration), Apana (evacuation of waste from the body), Vyana (blood circulation), Udana (actions like sneezing, crying, vomiting etc.), Samana (digestion)
  4. Manas loosely translated as mind.
  5. Buddhi, the Intellect, discriminating wisdom

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).[5] Mental refers to the mind, which regulates the vital air sheath, such as the connection between breath and emotions[6]. 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[3]. 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[7]. Taittriya Upanishad describes the mechanism of sense of identification of self with the two bodies.

The self or the "I” is different from the intellect (buddhi) and the mind (manas). If it is identified with any of them, it is a case of superimposition (adhyasa) due to ignorance. On account of the erroneous identification with buddhi, the self looks upon itself as a knower, engages in the acts of cognition, considers itself as the agent and the enjoyer of the fruits of actions. In the same way, its identification with manas makes it think that it performs the various mental operations such as Upasana. So the Self must be differentiated from the vijnanamaya-kosha and the manomaya-kosha.

कारणशरीरम् ॥ Karana Sharira - Causal body

Tattvabodha refers to the karana sharira thus,

कारणशरीरं किम् ? अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् । kāraṇaśarīraṃ kim ? anirvācyānādyavidyārūpaṃ śarīradvayasya kāraṇamātraṃ satsvarūpā’jñānaṃ nirvikalpakarūpaṃ yadasti tatkāraṇaśarīram

Meaning: That which is inexplicable (अनिर्वाच्य), beginning-less (अनाद्य), in the form of ignorance (अविद्यारूपं), the sole cause of the two bodies (gross and subtle), ignorant of one’s own true nature (सत्स्वरूपाऽज्ञानं), free from duality (निर्विकल्पकरूपं)-is the causal body.

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 (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[3][5]. 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[7]. 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[7].

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. In Samkhya philosophy, which does not acknowledge a causal body, it is also known as the linga-sarira.

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 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.

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 Karma.

Sharira-traya and Panchakoshas

The Taittiriya Upanishad describes the five 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.

Sharira Characteristics Kosha
Sthula Sharira It is seen by the physical eyes, composed of flesh, bones, fat, skin, nerves, hair, blood, etc., and is called the physical body. It has six changes: birth, existence, growth, modification, decay, and death.[8] Annamaya kosha
Sukshma Sharira The subtle body develops through intense Abhimana or egoism and strong Raga-Dvesha, and decays when egoism and Raga-Dvesha are destroyed, or decreased. The subtle body is burnt by the three kinds of Tapas, viz., Adhyatmic, Adhibhautic and Adhidaivic.[8] Pranamaya, Manomaya and Vijnanamaya Koshas
Karana Sharira Ajnana or Avidya alone constitutes the Karana Sarira. The causal body develops through the idea, I am Jiva, and decays when this idea is annihilated or decreased, when 'I' is identified with Brahman/ Paramatman[8] Anandamaya kosha

States of Consciousness and Turiya

The Mandukya Upanishad describes the three states of consciousness (Avastha Traya), namely waking consciousness, dream, and deep sleep, and the turiya, which is different from the above three states and is called the base-consciousness. Waking consciousness, dream, and deep sleep are equated with the three bodies, while turiya is a fourth state is equated with atman and purusha.

References

  1. ↑ Sharira Traya from Tattvabodha
  2. ↑ 2.0 2.1 Vedanta Lecture IIT Bombay
  3. ↑ 3.0 3.1 3.2 Chinmayananda, S. (2010b). Self unfoldment. Mumbai: Central Chinmaya Mission Trust.
  4. ↑ https://www.carakasamhitaonline.com/index.php/Pancha-Panchaka
  5. ↑ 5.0 5.1 Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.
  6. ↑ Dhiman, S. (2010). Who am I: Self knowledge according to advaita vedanta. Interbeing, Spring, 17–28.
  7. ↑ 7.0 7.1 7.2 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.
  8. ↑ 8.0 8.1 8.2 Swami Sivananda
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