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# '''शरीर-त्रय-विवेकः ॥''' '''Sharira-traya viveka''' - The analysis of the three shariras - स्थूलसूक्ष्मकारणशरीरा । Sthula, Sukshma, and Karana shariras. A prakriya wherein the process of the distinguishing of the Atman, or recognizing the Atman, as independent of the three shariras, bodies is elaborated.

# '''शरीर-त्रय-विवेकः ॥''' '''Sharira-traya viveka''' - The analysis of the three shariras - स्थूलसूक्ष्मकारणशरीरा । Sthula, Sukshma, and Karana shariras. A prakriya wherein the process of the distinguishing of the Atman, or recognizing the Atman, as independent of the three shariras, bodies is elaborated.

# '''पंचकोश-विवेकः ॥ Pancha-kosha viveka''' - The three bodies, as mentioned above, are divided into five layers, [[Five Koshas (पञ्चकोशाः)|Panchakoshas (पञ्चकोशाः)]], Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya koshas. The layers are from the standpoint of our own experience, and from the panchakoshas we find there are five common levels of experience which we mistake for Atman. Clarifying and excluding each of them is the process of discerning the koshas from Atman.

# '''पंचकोश-विवेकः ॥ Pancha-kosha viveka''' - The three bodies, as mentioned above, are divided into five layers, [[Panchakosha (पञ्चकोषाः)|Panchakoshas (पञ्चकोशाः)]], Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya koshas. The layers are from the standpoint of our own experience, and from the panchakoshas we find there are five common levels of experience which we mistake for Atman. Clarifying and excluding each of them is the process of discerning the koshas from Atman.

# '''अवस्था-त्रय-विवेकः ॥''' '''Avastha-traya viveka''' - Every individual has these three states of experience, waking, dream and deep sleep and the proper way to analyze them to find out what is Atman and what is not is discussed here.

# '''अवस्था-त्रय-विवेकः ॥''' '''Avastha-traya viveka''' - Every individual has these three states of experience, waking, dream and deep sleep and the proper way to analyze them to find out what is Atman and what is not is discussed here.

# '''Karyakarana viveka''' - The knowledge about cause and effect of this srishti also helps one resolve about what is Atman.

# '''Karyakarana viveka''' - The knowledge about cause and effect of this srishti also helps one resolve about what is Atman.

In the context of this article, since the analytical process is intellectual, here we discuss the indescribable nature of Avidya - that it is indeterminable, neither real nor unreal. Yet it is the natural and common practice of people that they wrongly superimpose the object and its attributes upon the subject and ''viceversa''. This co-mingling of the subject and the object, this mixing up of the Satyam (Truth) and Mithya (Error), this coupling of the real and unreal (मिथ्याज्ञाननिमित्तः सत्यानृते मिथुनीकृत्य <ref>[https://www.gitasupersite.iitk.ac.in/brahmasutra_content?language=dv&field_chapter_value=1&field_quarter_value=1&field_nsutra_value=0 Brahmasutra Bhashyam] by Sankaracharya</ref>) is called superimposition (अध्यासः) error (भ्रमः), illusion (माया), ignorance (अविद्या).<ref name=":2" /> All definitions maintain that it is the superimposition of one thing on another, e.g., the superimposition of silver on the shell or the illusion of many moons on a single moon. This transcendental Avidya is the presupposition of all practices in this phenomenal world.<ref name=":0" />

In the context of this article, since the analytical process is intellectual, here we discuss the indescribable nature of Avidya - that it is indeterminable, neither real nor unreal. Yet it is the natural and common practice of people that they wrongly superimpose the object and its attributes upon the subject and ''viceversa''. This co-mingling of the subject and the object, this mixing up of the Satyam (Truth) and Mithya (Error), this coupling of the real and unreal (मिथ्याज्ञाननिमित्तः सत्यानृते मिथुनीकृत्य <ref>[https://www.gitasupersite.iitk.ac.in/brahmasutra_content?language=dv&field_chapter_value=1&field_quarter_value=1&field_nsutra_value=0 Brahmasutra Bhashyam] by Sankaracharya</ref>) is called superimposition (अध्यासः) error (भ्रमः), illusion (माया), ignorance (अविद्या).<ref name=":2" /> All definitions maintain that it is the superimposition of one thing on another, e.g., the superimposition of silver on the shell or the illusion of many moons on a single moon. This transcendental Avidya is the presupposition of all practices in this phenomenal world.<ref name=":0" />

== शरीर-त्रय-विवेकः ॥ Sharira- traya viveka ==

== शरीर-त्रय-विवेकः ॥ Sharira- traya viveka ==

Sharira-traya-prakriya is where there is distinguishing of the atman, or recognizing atman, as independent of the three shariras, or bodies. This is one locus of error which can be sorted out to resolve the confusion about Atman.<ref name=":0" />

[[Sharira Traya (शरीरत्रयम्)|Sharira-traya]]-prakriya is where there is distinguishing of the atman, or recognizing atman, as independent of the three shariras, or bodies. This is one locus of error which can be sorted out to resolve the confusion about Atman.<ref name=":0" />

Atman was defined as स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः । sthūla-sūkṣma-kāraṇa-śarīrād-vyatiriktaḥ; Atman, according to the author, is distinct from the physical, subtle and causal bodies. Sharira means body, and sthūla-śarīra means the physical body, as sthūla means gross, visible. Negation (of locus of error sūkṣma-kāraṇa-śarīram) is required and addressed using the term vyatiriktaḥ. Because the common universal error is that the Atman is referred to as sthūla-śarīra, and the reason for such a misidentity to arise is that Atman is not totally unknown entity. For example - svargaloka is totally unknown to anyone and Shruti's reference to it is believed. But because Atman is self, and whatever one knows about oneself is what atman is taken for granted, while in the vision of the Shruti, atman is other than what is commonly taken for granted, we require such a sentence. Everyone considers atman to be as good as the body (gross body), to be mortal. So is the case of mind and intelligence (subtle body) and ignorance (causal body). Atman is neither ignorance, nor a mental condition nor does it have any physical attributes.<ref name=":0" />  

Atman was defined as स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः । sthūla-sūkṣma-kāraṇa-śarīrād-vyatiriktaḥ; Atman, according to the author, is distinct from the physical, subtle and causal bodies. Sharira means body, and sthūla-śarīra means the physical body, as sthūla means gross, visible. Negation (of locus of error sūkṣma-kāraṇa-śarīram) is required and addressed using the term vyatiriktaḥ. Because the common universal error is that the Atman is referred to as sthūla-śarīra, and the reason for such a misidentity to arise is that Atman is not totally unknown entity. For example - svargaloka is totally unknown to anyone and Shruti's reference to it is believed. But because Atman is self, and whatever one knows about oneself is what atman is taken for granted, while in the vision of the Shruti, atman is other than what is commonly taken for granted, we require such a sentence. Everyone considers atman to be as good as the body (gross body), to be mortal. So is the case of mind and intelligence (subtle body) and ignorance (causal body). Atman is neither ignorance, nor a mental condition nor does it have any physical attributes.<ref name=":0" />