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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" />  

'''The Sushupta or Sleep state''' - is a state where there is no comprehension of a given thing, no inputs from the sense organs (vastu-agrahana), absence of the functionality of mind. In this deep sleep, there is no kartr and bhoktr actions or experiences, such a state is called avastha (avastha is a word meaning ‘state’ which applies to all three states), a condition, in which the individual is in an un-manifest form. It is like a seed which has the specific whole tree inside it in an unmanifest form. This is called avyakta or karana sharira. Therefore, there is an un-manifest form, and that experience of unmanifest individuality, called nirvikalpa, is the experience called deep sleep. There the experience is a happy one; there is no problem because there is no subject-object vikalpa. All samsara is based on this subject-object relationship.<ref name=":1" />

'''The Sushupta or Sleep state''' - is a state where there is no comprehension of a given thing, no inputs from the sense organs (vastu-agrahana), absence of the functionality of mind. In this deep sleep, there is no kartr and bhoktr actions or experiences, such a state is called avastha (avastha is a word meaning ‘state’ which applies to all three states), a condition, in which the individual is in an un-manifest form. It is like a seed which has the specific whole tree inside it in an unmanifest form. This is called avyakta or karana sharira. Therefore, there is an un-manifest form, and that experience of unmanifest individuality, called nirvikalpa, is the experience called deep sleep. There the experience is a happy one; there is no problem because there is no subject-object vikalpa. All samsara is based on this subject-object relationship.<ref name=":1" />

==== Atman with reference to the Three States of Experience (Avastha traya) ====

=== Atman with reference to the Three States of Experience (Avastha traya) ===

Each state is called an avastha, a condition. Atman is that which is present in all three states of experience, and without which these states of experience are not possible. And again, it is unaffected by the state of experience, and therefore, never sleeps, and never wakes up, either partially or fully.  And it never goes to sleep, atman is called alupta-drk. Drk is a witness, here with reference to the states of experience, and alupta means that it is never disappearing; it never goes to sleep. It is something like having eyes which have no eyelids at all.

Each state is called an avastha, a condition. Atman is that which is present in all three states of experience, and without which these states of experience are not possible. And again, it is unaffected by the state of experience, and therefore, never sleeps, and never wakes up, either partially or fully.  And it never goes to sleep, atman is called alupta-drk. Drk is a witness, here with reference to the states of experience, and alupta means that it is never disappearing; it never goes to sleep. It is something like having eyes which have no eyelids at all.

Atman is present in all three states of experience, but unaffected by any state. That is the atman referred to by the word ‘I’. That ‘I’ is sakshin, the witness. When you say, “I slept,” that ‘I’ is sakshin. In “I dreamt, I am awake,” that ‘I’ is sakshin, falsely given the attribute of being a waker, a dreamer, or a sleeper. It is only the waker or observer from the standpoint of these three shariras.<ref name=":1" />

Atman is present in all three states of experience, but unaffected by any state. That is the atman referred to by the word ‘I’. That ‘I’ is sakshin, the witness. When you say, “I slept,” that ‘I’ is sakshin. In “I dreamt, I am awake,” that ‘I’ is sakshin, falsely given the attribute of being a waker, a dreamer, or a sleeper. It is only the waker or observer from the standpoint of these three shariras.<ref name=":1" />

==== How do we know Atman is sakshi in sleep? ====

==== How do we know Atman is Sakshi in sleep? ====

Because there is an experience which is recollected after waking up. It is an experience of witnessing that is in past tense, मया अनुभूयते । maya anubhuyate. This is always so because it is a statement made after waking up, not during the deep sleep. It is neither a waker, a dreamer nor a deep sleeper, therefore we say the Atman is a sakshin of all three avasthas. When the individuality is limitless, it is a complete condition of Ananda, that is why the deep sleep state is also called samadhi. It is a state where even the wholeness of Atman is not perceived, because the mind is non-functional.  It is just Ananda (not equal to Bliss or Happiness). <ref name=":1" />

Because there is an experience which is recollected after waking up. It is an experience of witnessing that is in past tense, मया अनुभूयते । maya anubhuyate. This is always so because it is a statement made after waking up, not during the deep sleep. It is neither a waker, a dreamer nor a deep sleeper, therefore we say the Atman is a sakshin of all three avasthas. When the individuality is limitless, it is a complete condition of Ananda, that is why the deep sleep state is also called samadhi. It is a state where even the wholeness of Atman is not perceived, because the mind is non-functional.  It is just Ananda (not equal to Bliss or Happiness). <ref name=":1" />

While in the waking state, the Atman is associated with the outer world and he is enveloped in ajnana. The shariras are the upadhis which bring about an apparent change to something, here the Atman. In the lack of this Upadhi in the deep sleep state, the Atman is sat-chit-ananda and this state of knowing limitlessness makes one a Pra-jna (with knowledge). Atman is always sat-chit-ananda in all states, but is not recognized so. This is the purpose of the teachings — to make one recognize that one is, always has been and always will be Sat-Chit-Ananda.<ref name=":1" />

While in the waking state, the Atman is associated with the outer world and he is enveloped in ajnana. The shariras are the upadhis which bring about an apparent change to something, here the Atman. In the lack of this Upadhi in the deep sleep state, the Atman is sat-chit-ananda and this state of knowing limitlessness makes one a Pra-jna (with knowledge). Atman is always sat-chit-ananda in all states, but is not recognized so. This is the purpose of the teachings — to make one recognize that one is, always has been and always will be Sat-Chit-Ananda.<ref name=":1" />

==== Connection between Sharira-traya and Avastha-traya ====

=== Connection between Sharira-traya and Avastha-traya ===

It may be noted that the Sthula-sharira being gross, is tangible and visible. The Sukshma-sharira is not visible but cannot be missed. It can be comprehended but is not a tangible object like the sthula-sharira. The sukshma-sharira is that in whose presence the body is alive, and in whose absence the body is dead. Now, third sharira is the Karana-sharira, and is the cause of the other two shariras. This is more of an adjunct than the body itself, it is the karana, the cause, for Sacchidananda-Atman to be a Jiva, an individual who has the sense of doership, and therefore does actions, gathers karmas, and because of that is born again and again.<ref name=":1">Swami Dayananda Saraswati (2012) ''Tattavabodhah.'' Chennai: Arsha Vidya Research and Publication Trust (Page 217 - 261)</ref>  

It may be noted that the Sthula-sharira being gross, is tangible and visible. The Sukshma-sharira is not visible but cannot be missed. It can be comprehended but is not a tangible object like the sthula-sharira. The sukshma-sharira is that in whose presence the body is alive, and in whose absence the body is dead. Now, third sharira is the Karana-sharira, and is the cause of the other two shariras. This is more of an adjunct than the body itself, it is the karana, the cause, for Sacchidananda-Atman to be a Jiva, an individual who has the sense of doership, and therefore does actions, gathers karmas, and because of that is born again and again.<ref name=":1">Swami Dayananda Saraswati (2012) ''Tattavabodhah.'' Chennai: Arsha Vidya Research and Publication Trust (Page 217 - 261)</ref>  

This is an important question in that it addresses the worldly problems of feeling of despair, want and lack and in this aspect unfortunately, reflection on the life and personal experiences is wanting in many people. The Advaita tradition shows us a way to reflect on our lives and realistically identify the central limitations and the transient nature of sensual pleasures. Everything is mithya, as all sense-objects are subject to time and change, the relevant sense organ deteriorates with age and indulgence, and the mind gets saturated with repetitive experiences. Any human being addicted to sense gratification is thus caught in this viscous circle and boredom. A search for an enduring happiness through some fleeting and impermanent experiences is futile and the sooner one reflects and realizes this fact, the faster one gets closer to realizing Satyam. The problem is not in the nature of the sensual pleasures in themselves, it is the unrealistic expectation of gain from it. Although dissatisfied, one turns again and again to these momentary forms of pleasure, and before long becomes hopelessly addicted and dependent on them. The psychological transformation that a person undergoes in the process of understanding such siddhanta leads him closer to maturity and wisdom. His attitude towards dualities such as pleasure and pain, hot and cold etc, changes his perspectives and he takes on life’s events with equanimity.

This is an important question in that it addresses the worldly problems of feeling of despair, want and lack and in this aspect unfortunately, reflection on the life and personal experiences is wanting in many people. The Advaita tradition shows us a way to reflect on our lives and realistically identify the central limitations and the transient nature of sensual pleasures. Everything is mithya, as all sense-objects are subject to time and change, the relevant sense organ deteriorates with age and indulgence, and the mind gets saturated with repetitive experiences. Any human being addicted to sense gratification is thus caught in this viscous circle and boredom. A search for an enduring happiness through some fleeting and impermanent experiences is futile and the sooner one reflects and realizes this fact, the faster one gets closer to realizing Satyam. The problem is not in the nature of the sensual pleasures in themselves, it is the unrealistic expectation of gain from it. Although dissatisfied, one turns again and again to these momentary forms of pleasure, and before long becomes hopelessly addicted and dependent on them. The psychological transformation that a person undergoes in the process of understanding such siddhanta leads him closer to maturity and wisdom. His attitude towards dualities such as pleasure and pain, hot and cold etc, changes his perspectives and he takes on life’s events with equanimity.

The Advaita siddhanta reveals that if we live our lives thoughtfully and reflect with detachment, on our experiences, like Narada and Nachiketa, each of us will experience that the achievement of wealth, fame, pleasure, and power still leaves us dissatisfied and unfulfilled. This awakening may be sudden or gradual and has nothing to with the biological age. It depends entirely on how we exercise our human intellectual capacity for self-critical reflection. A human being who engages in reflection on the nature of actions and their outcomes, which are finite by nature, discovers that such karma only leads to finite and limited results. At the heart of every human quest is a search for what it calls the uncreated (unmanifested). This is limitless, expansive, boundless and absolute, referred to in Indian siddhantas as Brahman. Behind every finite search and action is a quest for the infinite and this is one of the reasons why the finite will always fail to satisfy. Understanding the finite nature of human karma causes an attitude of detachment (nirveda) from finite efforts and achievements. It is important to note that actions are not condemned but their limits are defined by Dharma. Identifying the limits leads to an intellectual and emotional detachment that protects from despair and anger. Dissatisfaction with the finite, is the beginning of the conscious journey to the infinite. Nirveda and vairagya are thus the fundamental qualities for an aspirant in this path.  

The Advaita siddhanta reveals that if we live our lives thoughtfully and reflect with detachment, on our experiences, like Narada and Nachiketa, each of us will experience that the achievement of wealth, fame, pleasure, and power still leaves us dissatisfied and unfulfilled. This awakening may be sudden or gradual and has nothing to do with the biological age. It depends entirely on how we exercise our human intellectual capacity for self-critical reflection. A human being who engages in reflection on the nature of actions and their outcomes, discovers that such karma only leads to finite and limited results. At the heart of every human quest is a search for what it calls the uncreated (unmanifested). This is limitless, expansive, boundless and absolute, referred to in Indian siddhantas as Brahman. Behind every finite search and action is a quest for the infinite and this is one of the reasons why the finite will always fail to satisfy. Understanding the finite nature of human karma causes an attitude of detachment (nirveda) from finite efforts and achievements. It is important to note that actions are not condemned but their limits are defined by Dharma. Identifying the limits leads to an intellectual and emotional detachment that protects from despair and anger. Dissatisfaction with the finite, is the beginning of the conscious journey to the infinite. Nirveda and vairagya are thus the fundamental qualities for an aspirant in this path.  

Viveka and the process of analysis, laid down in the Upanishads and shastras, along with a Guru’s support, further helps him to overcome despair as he explores the ways given to overcome the human predicaments. He grasps the deficiencies of artha, kama and in him is awakened the necessity to strive for freedom from ‘becoming,’ to attain moksha that will free him from the constraints of the finite. Its all in the manas and buddhi that such viveka and prakriya take place to resolve the Avidya in the karana-sharira. This understanding is important for every person to know why he is limited and experiences sorrow in the midst of pleasure, want in the midst of plenty, giving no reasonable meaning to any of his actions. It is dissatisfaction with the finite and the desire to be free from sorrow that brings one to the door of a teacher and an interest to learn about Atman.

Viveka and the process of analysis, laid down in the Upanishads and shastras, along with a Guru’s support, further helps him to overcome despair as he explores the ways given to overcome the human predicaments. He grasps the deficiencies of artha, kama and in him is awakened the necessity to strive for freedom from ‘becoming,’ to attain moksha that will free him from the constraints of the finite. Its all in the manas and buddhi that such viveka and prakriya take place to resolve the Avidya in the karana-sharira. This understanding is important for every person to know why he is limited and experiences sorrow in the midst of pleasure, want in the midst of plenty, giving no reasonable meaning to any of his actions. It is dissatisfaction with the finite and the desire to be free from sorrow that brings one to the door of a teacher and an interest to learn about Atman.