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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.
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.
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.
==The Three Bodies==
==The Three Bodies==
# Panch Mahabhutas: Prithvi (पृथ्वी, Earth), Apas/Varuna/Jal (जल, Water), Agni(अग्नि, Fire), Vayu (वायु, Air), Aakash(आकाश, Ether).
# 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 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)
# 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]].
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]].
''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]]''.
''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}}
[[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}}
[[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}}
[[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}}
===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: