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Line 1: − According to '''Sharira Traya''', the '''Doctrine of the Three bodies''' in Hinduism, the human being is composed of three '''shariras''' or "bodies" emanating from Brahman by avidya, "ignorance" or "nescience". They are often equated with the five [[Panchakosha (पञ्चकोषाः)|koshas]] (sheaths), which cover the [[Atman (आत्मन्)|atman]]. The ''Three Bodies Doctrine'' is an essential doctrine in Indian philosophy and religion, especially [[Yoga Darshana (योगदर्शनम्)|Yoga]], Advaita Vedanta and Tantra.+ + + + + + + + + + + + + + + + Line 24:
Line 39: − + − − ===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|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]]. − {{Main|Kosha}} − − +
content moved from panchakoshas article
Sharira Traya is a Sanskrit term (शरीरत्रयम्) referring to 'three bodies'. As a unique paradigm in Indian philosophy, the human being is composed of three shariras or "bodies" emanating from [[Brahman (ब्रह्मन्)|Brahman]] as a result of avidya, "ignorance" or "nescience". They are often equated with the [[Panchakosha (पञ्चकोषाः)|five koshas]] (sheaths), which cover the [[Atman (आत्मन्)|atman]]. This is an essential doctrine in Indian philosophy and religion, especially [[Yoga Darshana (योगदर्शनम्)|Yoga]], Advaita Vedanta and Tantra.
==The Three Bodies==
==The Three Bodies==
The Pancha koshas are instrumental in designating what are called the Shariras, which have distinct roles in this grand system of Sristi. They are
#स्थूलशरीरम् ॥ sthūla-śarīra (gross body)
#सूक्ष्मशरीरम् ॥ sūkṣma-śarīra (subtle body)
#कारणशरीरम् ॥ kārana śarīra (causal 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|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]].
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>.
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" />.
===Karana sarira - causal body===
===Karana sarira - causal body===
{{Main|Causal body}}
{{Main|Causal body}}
# [[Manas (early Buddhism)|manas]]
# [[Manas (early Buddhism)|manas]]
# [[Buddhi]], the Intellect, discriminating wisdom
# [[Buddhi]], the Intellect, discriminating wisdom
In [[samkhya]], which does not acknowledge a causal body, it is also known as the ''linga-sarira''.{{sfn|Feuerstein|1978|p=200}}
In [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] philosophy, which does not acknowledge a causal body, it is also known as the ''linga-sarira''.
===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 [[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]]:
# ''Sthula sarira'', the Gross body, also called the ''Annamaya Kosha''<ref name="FD" />
# ''Sthula sarira'', the Gross body, also called the ''Annamaya Kosha''<ref name="FD" />
# ''Suksma sarir''', the [[Subtle body]], composed of:
# ''Suksma sarir''', the [[Subtle body]], composed of:
## ''[[Prana]]maya Kosha'' (Vital breath or [[Energy]]),
##''[[Prana]]maya Kosha'' (Vital breath or [[Energy]]),
## ''[[Manas (early Buddhism)|Manomaya]] Kosha'' ([[Mind]]),
## ''[[Manas (early Buddhism)|Manomaya]] Kosha'' ([[Mind]]),
## ''[[Vijñāna|Vijnanamaya]] Kosha'' ([[Intellect]])<ref name="FD" />
## ''[[Vijñāna|Vijnanamaya]] Kosha'' ([[Intellect]])<ref name="FD" />