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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).  
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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>
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To understand the nature of Ahamkara and Atman, various texts in the Vedanta tradition describe some methods of enquiry to help a sadhaka. 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>
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== Introduction ==
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== परिचयः ॥ 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. 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.  
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According to Advaita Vedanta school of philosophy, the concept of [[Satya and Mithya (सत्यं मिथ्या च)|Satyam and Mithya (सत्यं मिथ्या च)]], is fundamental in the understanding of Brahman. Only when we perform a series of analytical steps of knowing 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.  
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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.
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For example - the entire body can be viewed using 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.
    
Atman, also cannot be seen by the eyes and has to be comprehended by other [https://dharmawiki.org/index.php/Pramana%20(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D) pramanas] (means of knowledge), namely Shabdapramana. In this process of understanding to dispel ignorance (avidya), the Vedanta Darshana, gives us some methods to reason and resolve the differences between what is real and unreal.<ref name=":0" />
 
Atman, also cannot be seen by the eyes and has to be comprehended by other [https://dharmawiki.org/index.php/Pramana%20(%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D) pramanas] (means of knowledge), namely Shabdapramana. In this process of understanding to dispel ignorance (avidya), the Vedanta Darshana, gives us some methods to reason and resolve the differences between what is real and unreal.<ref name=":0" />
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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" />
 
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" />
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# '''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.
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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.
 
# '''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.
 
# '''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.
 
# '''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.
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== Avastha-traya viveka ==
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=== Avidya (अविद्या) or Maya (माया) ===
In the process of enquiring and understanding about the avastha-traya (अवस्था-त्रयम्) we are lead to the knowledge of Atman. In this process of analysis we deduce whether Atman has the attributes of the waking state to assume the status of being a waker, whether it has the attributes of the dream to become the dreamer, or sleep to be the sleeper, or is free from all these attributes. As defined in Tattvabodha, Atman is अवस्थात्रयसाक्षी i.e., it is free from all the attributes of these states, and is a witness to all three states of experience, called as avastha-traya-saakshin. It is distinct from all the shariras, and all three states of experience.
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Before discussing about ways to inquire about viveka, one should understand the cause and nature of ignorance. Any ignorance, whether it is ignorance of an object or ignorance of oneself, does not exist independently, but depends upon conscious, sacchidananda-atman. Therefore this Atman is the ashraya for Avidya. An ashraya is the basis, that which gives reality to this very ignorance.
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And this Avidya is also, without a beginning, (anadi) but we cannot say it is Ananta (endless). It is mithya, because it is dependent on Atman for its existence. It is neither independently existent (Sat), nor is it nonexistent (Asat), but it has some kind of existence, yat kinchit bhavam asti.<ref name=":0" /> It is indescribable and indefinable for it is neither real nor unreal nor both (sadasadanirvachaniya). This Avidya is also called  [[Maya (माया)]] as per some schools of thought and characteristically covers, conceals or projects another thing effectively leaving the true nature of the Self or Atman hidden to the person (maya avarana or maya vikshepa).<ref name=":2">Sharma, Chandradhar. (1960) ''A Critical Survey of Indian Philosophy.''  Delhi: Motilal Banarsidass Pvt. Ltd. (Pages 273-279)</ref> 
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== शरीर-त्रय-विवेकः ॥ Sharira- traya viveka ==
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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" />
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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" />
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'''Drshtanta of a Wave and Ocean''': Atman is like water in association with a wave. Water is associated with a wave, verily present in a wave. If the wave is self-conscious, and takes itself to be just a wave, being completely ignorant of water, which is the Atman, the truth, satya, of the wave, the wave is the loser. Why? Because if the wave is enlightened in this area, there is no small wave, no big wave, no born wave, no dead wave. There is only water. Moreover, upon further application of the Advaita siddhanta, there is no wave, not even another wave, but there is no wave and ocean (everything is water or Brahman). The satyam in this analogy is water for both the wave and ocean.<ref name=":0" />
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== अवस्था-त्रय-विवेकः ॥ Avastha-traya viveka ==
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In the process of enquiring and understanding about the avastha-traya (अवस्था-त्रयम्) we are lead to the knowledge of Atman. One can deduce whether Atman has the attributes of the waking state to assume the status of being a waker, whether it has the attributes of the dream to become the dreamer, or sleep to be the sleeper, or is free from all these attributes. As defined in Tattvabodha, Atman is अवस्थात्रयसाक्षी i.e., it is free from all the attributes of these states, and is a witness to all three states of experience, called as avastha-traya-saakshin. It is distinct from all the shariras, and all three states of experience.
    
=== Sharira-traya ===
 
=== Sharira-traya ===
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Karana-sharira has no beginning, it is anadi, without a beginning, and doesn’t exist by itself. Avidya (also called ajnana) in Karana-sharira is of Reality, Sat-svarupa-ajnana. An object is not known to a person, and therefore, ignorance always resides in a conscious person, and itself is not real. There is no ignorance, as such, independent of the consciousness which is Atman.<ref name=":1" />
 
Karana-sharira has no beginning, it is anadi, without a beginning, and doesn’t exist by itself. Avidya (also called ajnana) in Karana-sharira is of Reality, Sat-svarupa-ajnana. An object is not known to a person, and therefore, ignorance always resides in a conscious person, and itself is not real. There is no ignorance, as such, independent of the consciousness which is Atman.<ref name=":1" />
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=== Avidya or Maya ===
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Avidya (ignorance) can rest only in consciousness, so either the conscious being has ignorance, or the consciousness itself has this ignorance. But atman is jnana-svarupa, so it cannot be ignorance in any manner. This Avidya cannot exist independently of Atman. Any ignorance, whether it is ignorance of an object or ignorance of oneself, does not exist independently, but depends upon conscious, sacchidananda-atman. Therefore this Atman is the ashraya for Avidya. An ashraya is the basis, that which gives reality to this very ignorance. And this Avidya is also, without a beginning, (anadi) but we cannot say it is Ananta (endless). It is mithya, because it is dependent on Atman for its existence. It is neither independently existent, Sat, nor is it nonexistent, or Asat, but it has some kind of existence, yat kinchit bhavam asti.<ref name=":0" /> It is indescribable and indefinable for it is neither real nor unreal nor both (sadasadanirvachaniya). This Avidya is also called  [[Maya (माया)]] as per some schools of thought and characteristically covers or conceals or projects another thing effectively leaving the true nature of the Self or Atman hidden to the person (maya avarana or maya vikshepa).<ref name=":2">Sharma, Chandradhar. (1960) ''A Critical Survey of Indian Philosophy.''  Delhi: Motilal Banarsidass Pvt. Ltd. (Pages 273-279)</ref>
      
=== Drshtanta for Avidya and Atman ===
 
=== Drshtanta for Avidya and Atman ===
Here in the explanation of Avidya, we come across the phrase - yat kinchit bhavam asti (as per Vedantaparibhasha). It is 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 truth and 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 moons on a single moon. This transcendental Avidya is the presupposition of all practices in this phenomenal world.   
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Here in the explanation of Avidya, we come across the phrase - yat kinchit bhavam asti (as per Vedantaparibhasha). Avidya is 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 truth and 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.   
    
== References ==
 
== References ==
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<references />
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[[Category:Vedanta]]
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[[Category:Advaita Vedanta]]

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