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Vedanta texts are the source of knowledge to understand Brahman and Atman. According to Advaita Vedanta, Brahman and Atman are one and the same and they are termed as Satyam (Real) and everything else is Mithya (unreal). That is tattva-viveka, a discriminative enquiry, viveka, for which the object is tattva, Satyam or the truth. Shruti terms Atman as Satya, thus tattvaviveka involves a discriminative enquiry about the Atman. This enquiry involves a process a procedure, a prakriya. In grammatical terminology we use the term Prakriya (Samskrit: प्रक्रिया) to derive various grammatical forms of words (rupa-siddhi). Here the term prakriya is used in a similar sense as a method of enquiry, an analysis, to help us understand a particular topic in Vedanta. These methods of enquiry are employed in Vedanta to understand Atman and Brahman. The ultimate aim of every human is to attain freedom, happiness, and overcome limitations of the body. However, the inherent problem of every human is the lack of knowledge (avidya) to distinguish between the Ahamkara (I-ness) and the Atman (Consciousness, Self). Ahamkara is when the Atman is wrongly superimposed with the attributes of the Sharira (body) - I am tall, I am angry, I am young etc., by the Buddhi (intellect).  

Vedanta texts are the source of knowledge to understand Brahman and Atman. According to Advaita Vedanta, Brahman and Atman are one and the same and they are termed as Satyam (Real) and everything else is Mithya (unreal). That is tattva-viveka, a discriminative enquiry, viveka, for which the object is tattva, Satyam or the truth. Shruti terms Atman as Satya, thus tattvaviveka involves a discriminative enquiry about the Atman. This enquiry involves a process a procedure, a prakriya. In grammatical terminology we use the term Prakriya (Samskrit: प्रक्रिया) to derive various grammatical forms of words (rupa-siddhi). Here the term prakriya is used in a similar sense as a method of enquiry, an analysis, to help us understand a particular topic in Vedanta. These methods of enquiry are employed in Vedanta to understand Atman and Brahman. The ultimate aim of every human is to attain freedom, happiness, and overcome limitations of the body. However, the inherent problem of every human is the lack of knowledge (avidya) to distinguish between the Ahamkara (I-ness) and the Atman (Consciousness, Self). Ahamkara is when the Atman is wrongly superimposed with the attributes of the Sharira (body) - I am tall, I am angry, I am young etc., by the Buddhi (intellect).  

To understand the nature of Ahamkara and Atman, various texts in the Vedanta tradition describe some methods of enquiry to achieve the knowledge about the tattva or Atman. A sadhaka engages in a discriminative enquiry to sort out Atma-tattva which is Satyam from everything else i.e., Mithya.<ref name=":0">Swami Dayananda Saraswati (2012) ''Tattavabodhah.'' Chennai: Arsha Vidya Research and Publication Trust (Page 95 - )</ref>

To understand the nature of Ahamkara and Atman, various texts in the Vedanta tradition describe some methods of enquiry to achieve the knowledge about the tattva or Atman. A sadhaka engages in a discriminative enquiry to sort out Atma-tattva which is Satyam from everything else i.e., Mithya.<ref name=":0">Swami Dayananda Saraswati (2012) ''Tattavabodhah.'' Chennai: Arsha Vidya Research and Publication Trust (Page 95 - 102)</ref>

== Introduction ==

== Introduction ==

According to Advaita Vedanta, the concept of [[Satya and Mithya (सत्यं मिथ्या च)|Satyam and Mithya (सत्यं मिथ्या च)]], is fundamental to the understanding of Brahman. Only when we perform a series of analytical steps of what is Satyam and differentiate it from Mithya can we realize the Brahman or Atman.

According to Advaita Vedanta, the concept of [[Satya and Mithya (सत्यं मिथ्या च)|Satyam and Mithya (सत्यं मिथ्या च)]], is fundamental to the understanding of Brahman. Only when we perform a series of analytical steps of what is Satyam and differentiate it from Mithya can we realize the Brahman or Atman. One importance for this whole pursuit is that these steps are cognitive in nature. Atman is distinct from everything else, and it is to be realized by a person, no amount of theoretical teaching would help if the sadhana part is not performed.  

For example - the entire body can be viewed as per to different models. In a biological model, it can be reduced to a bunch of cells. But the bunch of cells themselves, as we see in a laboratory, cannot be called a body. But the body is nothing but a definite arrangement of cells and without the cells there is no body. So in this model the body is reduced to cells. From another standpoint, body is just minerals, calcium, carbon etc., - simple minerals, but minerals are not the body. It is very clear that the body, which seems to have its own existence, is reducible to all these minerals. And therefore, this body is mithya (unreal) and this kind of analysis continues until the level of molecules and atoms which cannot be seen with the naked eye as pratyaksha pramana.

For example - the entire body can be viewed as per to different models. In a biological model, it can be reduced to a bunch of cells. But the bunch of cells themselves, as we see in a laboratory, cannot be called a body. But the body is nothing but a definite arrangement of cells and without the cells there is no body. So in this model the body is reduced to cells. From another standpoint, body is just minerals, calcium, carbon etc., - simple minerals, but minerals are not the body. It is very clear that the body, which seems to have its own existence, is reducible to all these minerals. And therefore, this body is mithya (unreal) and this kind of analysis continues until the level of molecules and atoms which cannot be seen with the naked eye as pratyaksha pramana.

== Tattva-viveka Prakriyas in Vedanta ==

== Tattva-viveka Prakriyas in Vedanta ==

To resolve the confusion about Atman, to perform the tattva-viveka, there are particular analytical processes, which like prakriyas in grammar, when applied in Vedanta lead us to the Atman. Here the term prakriya is used to represent a method of enquiry, analysis, to help us understand what is what. In the definition of Atman given in the previous section, we can identify three prakriyas to discern the Atman. We can summarily present them as follows.<ref name=":0" />

A viveka, a discriminative enquiry leading to the knowledge of Atma-tattva is called tattva-viveka. And what is tattva - this Atman, being ananta-sat, is the tattva, the reality, of everything. To resolve the confusion about Atman, to perform the tattva-viveka, there are particular analytical processes, which like prakriyas in grammar, when applied in Vedanta lead us to recognizing the Atman. Here the term prakriya is used to represent a method of enquiry, analysis, to help us understand what is what. In the definition of Atman given in the previous section, we can identify three prakriyas to discern the Atman. We can summarily present the processes to identify Atman as follows.<ref name=":0" />

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

# '''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.

# Pancha-kosha viveka -  

# '''Pancha-kosha viveka''' - The three bodies, as mentioned above, are divided into five layers, Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya koshas. The layers are from the standpoint of our own experience, and we find there are five common levels of experience which we mistake for Atman. To sort this out we have the process of discerning the koshas from Atman.

# Avastha-traya viveka -

# '''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.

 

== Avastha-traya viveka ==

 

==== Sharira-traya ====