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Line 113: − + − + + − === Sharira-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 - )</ref> − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − 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" />
Tattva-viveka Prakriyas in Vedanta (वेदान्ते तत्वविवेक-प्रक्रियाः) (view source)
Revision as of 16:32, 26 October 2022
, 16:32, 26 October 2022→अवस्थात्रयं ॥ Avastha-traya
== अवस्था-त्रय-विवेकः ॥ Avastha-traya viveka ==
== अवस्था-त्रय-विवेकः ॥ Avastha-traya viveka ==
In the process of enquiring and understanding about the avastha-traya (अवस्था-त्रयम्) we are lead to the knowledge of Atman. Tattvabodha, Gaudapada Karikas, and the Mandukya Upanishad are good sources to explore the avastha-traya-viveka prakriya and their relation with the three shariras in detail. 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.
In the process of enquiring and understanding about the avastha-traya (अवस्था-त्रयम्) we are lead to the knowledge of Atman. Tattvabodha, Gaudapada Karikas, and the Mandukya Upanishad are good sources to explore the avastha-traya-viveka prakriya and their relation with the three shariras in detail. 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.
They are the waking, dream, and deep sleep states.
They are the waking, dream, and deep sleep states.
Mandukya Upanishad starts with the exposition of the Pranava, the Om and describes the Vaishvanara Vidya or [[Brahman (ब्रह्मन्)|Brahman]] using the analogy of dreams. The second mantra, is<blockquote>सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥ (Mand. Upan. 2)</blockquote>Meaning – All this, verily, is Brahman. The Atman is brahman. This Atman, has four quarters.
Mandukya Upanishad starts with the exposition of the Pranava, the Om and describes the Vaishvanara Vidya or [[Brahman (ब्रह्मन्)|Brahman]] using the analogy of dreams. The second mantra, is<blockquote>सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥ (Mand. Upan. 2)</blockquote>Meaning – All this, verily, is Brahman. The Atman (Self) is Brahman. This Self, has four quarters.[[File:Three States and Atman.png|right|frameless]]The three quarters are depicted here with their characteristics. It should be noted that Atman (the fourth quarter) here is present in all other three states also, which is the Sat that is required as a base (an ashraya) for all other three states to be displayed.
The four quarters are depicted below with their characteristics. It should be noted that Atman here is present in all other three states also, which is the Sat that is required as an ashraya for all other three states to be displayed.
==== जाग्रदवस्था ॥Jagradavastha - The Waking State ====
Tattvabodha<ref name=":1" /> gives us the explanation of the three states of experience as follows<blockquote>जाग्रदवस्था का '''?''' श्रोत्रादिज्ञानेन्द्रियैः शब्दादिविषयैश्च ज्ञायते इति यत् सा जाग्रदावस्था । What is Jagradavastha? What is the waking state? </blockquote>The waking state is that in which the sense objects, beginning with sound are known by the sense organs, beginning with the ears.
स्थूल शरीराभिमानी आत्मा विश्व इत्युच्यते । Then the atman, identified with the gross physical body is called Vishva, a complete one.
'''Are sharira-traya and avastha-traya connected with each other?'''
'''In the Jagrit or Waking state''' all three shariras, sthula, sukshma and karana shariras are integrated and active. Here the view is directed towards the sthula prapancha; because it is not part of one’s experience in the other two states, hence sthula sharira is highly expressed. There is high awareness of the physical world and identification with the body in this state. And the kartrtva bhava of the Jiva is also verily available only in this state. The actions in the world and their responses are included in this avastha, but the one who experiences the waking state is the Atman in the form of the experiencer. When the Atman is in the waking state, the Jiva (embodied Atman) is called Vishva, or complete because in this state alone there is complete expression of the free will. Only when the free will is used, will there be Kartrtva, doership, or an agency of action. Purusharthas are possible only in this state. In this state the complete person may or may not be purna – not having a sense of lack, i.e., experiences a sense of lack even though he is called complete.<ref name=":1" />
==== स्वप्नावस्था ॥ Svapnaavastha – The Dream State ====
<blockquote>स्वप्नावस्था केति चेत् '''?''' जाग्रदवस्थायां यद्दृष्टं यद् श्रुतम् तज्जनितवासनया निद्रासमये यः प्रपञ्चः प्रतीयते सा स्वप्नावस्था । What is svapnaavastha when asked – The world which appears/is projected while in sleep, from the impressions (vasanas) born of what was seen and heard in the waking state, is called a dream state.</blockquote>सूक्ष्मशरीराभिमानी आत्मा तैजस इत्युच्यते । Then the Atman, identified with the subtle body, is called Taijasa, an effulgent one.
'''In the Svapna or Dream State''' – Only the sukshma and karana shariras are active and are present in the Dream state. The identification with the body and awareness of the sthula-prapancha (physical world) is not present. All bodily aspects such as the physical, anatomical, physiological, and sense-organ aspects are not prominent in the dream state, they are subtle. The senses and experiences here are different without the anatomical aspects. A dream is always the experience of what a person goes through in his waking state, thus the bhoktr bhava is most prominent here. The effects of the waking state, experience of sukha and dukha are also present in the dream and everything is an appearance (Mithya), nothing is really accomplished or done. There is no real agency, Kartrtva, because the doing is also a part of being an experiencer, bhoktrtva. There is no free will here, mind plays the complete part in experiencing state. So, this sukshma sharira abhimani, is called taijasa, because it is purely in the form of thoughts. One’s own experiences and thoughts are analyzed in order to know the Atman.
==== सुषुप्त्यवस्था ॥ Sushupta-avastha – The Deep Sleep State ====
<blockquote>अतः सुषुप्त्यवस्था का '''?''' अहं किमपि न जानामि सुखेन मया निद्राऽनुभूयत इति सुषुप्त्यवस्था । It is the state about which one says (after waking up) later, ‘I did not know anything, I enjoyed a good sleep’ is the deep sleep state.</blockquote>कारणशरीराभिमानी आत्मा प्राज्ञ इत्युच्यते । Then the Atman, identified with the karana-sharira is called Prajna (also called Prajnanaghana).
'''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) ====
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" />
==== 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" />
==== Why is Atman called Prajna in deep sleep state? ====
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 ====
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>
In the following explanation we can see how the shariras and the three dream states are connected with each other. Sthula-sharira has the following characteristics. According to Mandukya Upanishad, it constitutes the
•प्रथमः पादः ॥ वैश्वानरः First pada called as Vaishvanara
•जागरितस्थानम् – It is the waking sphere of activity
•बहिःप्रज्ञः – Here the Consciousness is turned outwards
•स्थूलभुक् – It enjoys gross things
Sukshma-sharira has the following characteristics.
•द्वितीयः पादः ॥ तैजसः - It is the second pada called as Taijasa
•स्वप्नस्थानम् – It is the dream sphere of activity
•अन्तःप्रज्ञः – Here the Consciousness is turned inwards
•प्रविविक्तभुक् – It enjoys subtle things
The Karana sharira has the following features
•तीयः पादः ॥ प्रज्ञा - It is the third pada and called as Prajna
•सुषुप्तस्थानम् – It is the dreamless deep sleep state
•एकीभूतः प्रज्ञानघन – Characterized by Undifferentiated Consciousness
•एवानन्दमयो ह्यानन्दभुक् - Abounds in and enjoys Ananda
Karana-sharira has no beginning, it is anadi, without a beginning, and doesn’t exist by itself. Avidya (also called ajnana) in the Karana-sharira is associated with 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" />
== Psycho-spiritual uses of Tattva-viveka ==
Vedanta has many answers to the psychological aspects and working of the human mind. Understanding tattva (Atman) is for finding answers to a fundamental question raised by every human being - that of having a sense of lack.
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.
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.
== References ==
== References ==
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[[Category:Vedanta]]
[[Category:Vedanta]]
[[Category:Advaita Vedanta]]
[[Category:Advaita Vedanta]]