Guide
Self-Realisation
Vedanta - Primer

Vedanta - Primer

Sharira Trayam

a Jiva is composed of three bodies: the Gross Body (Sthula Sharira), the Subtle Body (Sukshma Sharira), and the Causal Body (Karana Sharira). For each of these bodies, we will examine four critical factors: the material from which each body is made, the components within each body, the function of each body, and the nature of each body.

I. The Gross Body

1. Material

The Gross Body is made of gross matter, comprising five gross elements: Space, Air, Fire, Water, and Earth. This can be observed through analysis of the human body, which occupies space, maintains a body temperature, breathes, contains significant amounts of water, and has a solid form.

2. Components

The Gross Body is divided into four main components: the head, hands, legs, and the central body.

3. Function

The Gross Body functions as a temporary residence for the Jiva, akin to a house rented for a period. This residence is maintained as long as there is Karma (both good and bad) that needs to fructify. Once the Karma is exhausted, the Jiva has no reason to continue occupying the body.

4. Nature

The Gross Body has three main features:

  • It is subject to constant change and modification.
  • It is visible to both the individual and others.
  • It has a limited natural lifespan, ceasing to exist beyond a specific age set by nature.

II. The Subtle Body

1. Material

The Subtle Body is formed from subtle matter, which is composed of five subtle elements: Subtle Space, Subtle Air, Subtle Fire, Subtle Water, and Subtle Earth. Despite being subtle, these elements are material in nature.

2. Components

The Subtle Body consists of 19 instruments:

  • Five Sense Organs of Knowledge: eyes, ears, nose, tongue, and skin, referring to the subtle power of perception rather than physical organs.
  • Five Organs of Action: speech, hands, legs, anus, and genitals.
  • Five Pranas: Prana (respiratory system), Apana (waste removal), Vyana (circulating oxygen and nutrition), Samana (converting food into nutrition), and Udana (reversal processes at the time of death and emergencies).
  • Four Internal Organs: Mind (Manas), Intellect (Buddhi), Memory (Chittam), and Ego (Ahamkara).

3. Function

The Subtle Body’s function is to transact with the world using its 19 instruments. It receives sense data, integrates and analyzes this data, stores it in memory, and responds appropriately, all while the Ego provides a sense of personal identity and ownership over these experiences and actions.

4. Nature

The Subtle Body:

  • Is subject to change, with its instruments capable of improving or weakening.
  • Has a longer lifespan than the Gross Body, continuing into future lives until the dissolution of the Universe (Pralaya).
  • Is evident only to the individual, not to others.

III. The Causal Body

1. Material

The Causal Body is made from the subtlest form of matter, known as Avidya, which stands for ignorance in this context. It can also be referred to as Prakriti or Maya.

2. Components

The Causal Body contains the Subtle and Gross Bodies in potential form. Before creation, these bodies exist in seed form within the Causal Body and manifest during creation, similar to a tree sprouting from a seed.

3. Function

The Causal Body serves as the source from which the Subtle and Gross Bodies arise and into which they dissolve back during the dissolution (Pralaya).

4. Nature

The Causal Body:

  • Has the longest lifespan compared to the other two bodies, continuing even after the dissolution of the Universe.
  • Is not evident even to the individual, being more subtle than the mind itself.

A Note on Vasanas

Vasanas, the subtle traces left by actions driven by desire and fear, are critical in understanding the Causal Body. These tendencies or conditioning influence future actions and are carried within the Subtle Body but originate from the Causal Body. Vasanas can be positive or negative, but enlightenment involves making binding Vasanas non-binding, thus freeing the individual from their influence.

Further Clarification on Ego

Vedanta’s concept of the Ego includes three aspects:

  1. Jiva: Any being with the three bodies.
  2. Ahamkara: The sense of individual identity and ownership over actions and experiences.
  3. Abhimanam: The sense of pride or ownership over possessions and accomplishments.

Transcending the Ego involves understanding that the true self is Awareness, not the limited identity created by the Ego. This understanding frees the individual from suffering, allowing them to function within the world without being defined by their apparent identity.

Avastha Trayam: Understanding the Three States of Experience in Vedanta

Introduction

The 3 states (Avastha Trayam) teaching of Vedanta is a sophisticated discrimination involving the analysis of the three states of experience and their experiencing entities. This teaching, originating from the Mandukya Upanishad, provides a deep understanding of self-inquiry by examining the states of waking, dreaming, and deep sleep. The Mandukya Upanishad, literally translated as the “Frog Upanishad,” uses the metaphor of a frog jumping from one lily pad to another to illustrate how the Jiva (individual soul) transitions from one state to another.

Three Factors of Analysis

To comprehensively understand these states, we analyze them based on three factors:

  1. The condition of the mind in each state.
  2. The nature of experience in each state.
  3. The dominant medium in each state.

I. The Waking State (Jagrat)

In the waking state, referred to as Viswa in Sanskrit, the “I” or ego identifies with the Subtle and Gross Body, creating a limited entity that perceives the external world. This state is characterized by consciousness turned outward, using the senses, mind, and intellect.

1. Condition of the Mind

In the waking state, all components of the Subtle Body—Mind, Intellect, Ego, and Memory—are fully operational. This full activation means that all experiences associated with these faculties are experienced.

2. Nature of Experience

  • External World: We experience a tangible world external to our body-mind complex, which is also accessible to others, making it an objective experience.
  • Two-Way Transaction: The waking state involves receiving and responding to experiences, making us both doers and enjoyers.

3. Medium of Experience

The waking state experience is based on the sense organs. Although these organs are part of the Subtle Body, they rely on their physical counterparts in the Gross Body. Therefore, the Gross Body is the dominant medium in the waking state.

II. The Dream State (Svapna)

The dream state, or Taijasa, involves consciousness turned inward, with Awareness illuminating a world created from memories and Vasanas (latent impressions). The dreamer, like the waking state entity, believes the dream world to be real, even though it is constructed entirely from internal experiences.

1. Condition of the Mind

In the dream state, only the Memory faculty of the Subtle Body is active. The experiences are not new but are replays of waking state memories and emotions. The intellect and ego are dormant, with the dream ego being a replay from memory.

2. Nature of Experience

  • Internal World: The dream world is internal and subjective, constructed from personal memories and Vasanas.
  • Abstract Experience: Unlike the concrete waking world, the dream world is abstract and fluid, often combining elements from waking experiences.

3. Medium of Experience

Since dreams are based on memory, which belongs to the Subtle Body, the Subtle Body is the medium of experience in the dream state.

III. Sleep State (Sushupti)

The deep sleep state, or Prajna, is a state of dreamless sleep filled with happiness, where there is no awareness of an external or internal world. In this state, consciousness does not flow outward or inward but remains formless.

1. Condition of the Mind

In deep sleep, all faculties of the Subtle Body—Mind, Intellect, Ego, and Memory—are dormant. There are no emotions, knowledge, or memories, and the ego is not active. The Subtle Body is “as though” resolved into the Causal Body, but the extremely subtle sleeper ego (Prajna) still exists.

2. Nature of Experience

There is no external or internal world, making sleep a state of total self-ignorance. However, the experience of bliss indicates the presence of subtle awareness.

3. Medium of Experience

In deep sleep, both the Gross and Subtle Body lie dormant, resolved into the Causal Body, making the Causal Body the medium of experience.

The 3 States and Self-Inquiry

Understanding the three states is crucial for self-inquiry. The Self appears as three distinct entities associated with the waking, dreaming, and deep sleep states, leading to different experiences and limitations in each.

Who Am I?

The question “Who am I?” reveals that one is not any of the ego entities (waker, dreamer, or sleeper) but the non-dual Awareness witnessing these states. This realization leads to understanding that the true identity is the limitless “I,” which is ever-present and unchanging.

The Substrate

The limitless “I” is the substrate, another name for the Self, which pervades everything. Recognizing this substrate reveals that one is whole and complete, free of desire, and inherently peaceful. This understanding liberates one from identifying with the body-mind complex and affirms the true nature as Awareness.

Panchakoshas

In the 5 Sheaths classification, the Jiva is divided into five layers or sheaths (Kosha) based on their functions. These sheaths, comparable to Russian Matryoshka dolls, encapsulate each other with the Bliss Sheath at the core and the Physical Sheath as the outermost layer.

The 5 Sheaths

  1. Physical Sheath (Annamaya Kosha)

    • The Physical Sheath is the outermost layer, composed of food. It represents the physical body born and sustained by food.

  2. Vital Air Sheath (Pranamaya Kosha)

    • The Vital Air Sheath encompasses the physiological system, including the 5 Pranas (life forces) and the 5 organs of action (speech, hands, legs, anus, and genitals). This sheath is responsible for respiration, waste removal, circulation, and emergency functions. It represents the life force (Kriya Shakti) necessary for bodily functions.

  3. Mind Sheath (Manomaya Kosha)

    • The Mind Sheath includes the psychological functions, encompassing emotions, doubts, and desires (Iccha Shakti). It includes the 5 organs of knowledge and the internal organs (mind, memory, and ego).

  4. Intellect Sheath (Vijnanamaya Kosha)

    • The Intellect Sheath pertains to cognitive functions, such as reasoning, judgment, and discrimination (Jnana Shakti). It includes the 5 organs of knowledge and internal organs (intellect, memory, and ego). The intellect knows, the mind desires, and the vital air sheath acts.

  5. Bliss Sheath (Anandamaya Kosha)

    • The Bliss Sheath corresponds to the Causal Body and resembles the unconscious mind in modern psychology. It houses our conditioning and tendencies in a dormant form, providing a psychological fuse mechanism for intense emotional pain.

The 5 Sheaths and Self Inquiry

According to Vedanta, the Self (Awareness) is distinct from the five sheaths and witnesses the three states of experience (waking, dreaming, and sleep). The Self is always present, underlying the “I” thought, and is distinct from the Koshas, similar to how clay is distinct from the pot it forms.

Koshas as Upadhis for the Self

An “Upadhi” is something that apparently lends its attributes to something else, like a red rose making a crystal appear red. The Koshas are Upadhis for the Self, giving the illusion that the attributes of the Koshas belong to the Self. However, the Self remains ever-free and distinct from these attributes.

The Self is Not “Covered” by the 5 Sheaths

The idea that the Self is covered by the Koshas is a misunderstanding. In a non-dual reality, the Koshas themselves are manifestations of the Self. Awareness, being all-pervasive, cannot be covered by the Koshas.

Satyam and Mithya

Understanding the concepts of Satyam (reality) and Mithya (dependent reality) is crucial. Mithya refers to objects that depend on something else for their existence, like a pot depending on clay. The Self (Awareness) is Satyam, the underlying reality, while everything else, including the Koshas, is Mithya, dependent on the Self for existence.

The Koshas Are Mithya

The Koshas are products of various elements that have no independent existence and depend on Awareness. Recognizing the Self as distinct from the attributes of the Koshas is the key to understanding one’s true nature.

In conclusion, the 5 Sheaths teaching of Vedanta provides a functional classification of the Jiva, highlighting the various layers that constitute our existence. By understanding these layers and recognizing the Self as distinct from them, one can attain deeper self-awareness and insight into the nature of reality.

The Essence of Atma – The Self in Vedantic Philosophy

Introduction

The term “Atma” or “Atman” in Sanskrit refers to the Self. This concept is central to Vedantic philosophy and is meticulously detailed in the teachings of Swami Paramarthananda. Throughout the discourse, various terms such as Awareness, Consciousness, and Substrate have been employed to describe the Self from different perspectives. While these terms are diverse in meaning, they all pivot around the notion of the Self. Vedanta also uses terms like Atma, Paramatma, Brahman, and Isvara to describe the Self’s various dimensions. However, the precise definitions in Sanskrit offer a clearer understanding, especially when interpreting the term Atma, often translated as the Self in English.

The Inert Nature of the Three Bodies

From previous studies, it’s evident that the three bodies – Gross, Subtle, and Causal – are composed of matter and are therefore inert.

  1. Gross Body: Consists of the five gross elements (space, air, fire, water, and earth). Being material, it is inherently inert.
  2. Subtle Body: Made of five subtle elements, it is also considered matter and is inert.
  3. Causal Body: Consists of the Subtle and Gross bodies in their seed form, representing the subtlest form of matter.

Vedanta defines inertness as the lack of consciousness and the inability to produce consciousness. Hence, the three bodies are non-conscious and insentient.

Borrowed Consciousness

Despite their inert nature, we perceive our bodies and minds as sentient. According to Vedanta, this apparent sentience is due to “borrowed consciousness.” Just as a poor man may appear affluent if he wears borrowed clothes, our bodies appear sentient due to borrowed consciousness. This borrowed consciousness distinguishes living beings from inert matter like statues or dead bodies.

The Role of Atma

The three bodies must borrow consciousness from a “lender,” identified as the fourth factor in a Jiva (living being) – Atma, the Self. The famous Upanishad, Kenopanishad, poses the fundamental question about the source of consciousness, affirming that Atma is the lender of this consciousness, enabling the insentient body to appear sentient.

Atma – The Lender of Consciousness

Just as electricity makes a light bulb shine, Atma is the unseen force that endows the three bodies with consciousness, making them sentient. Atma is, therefore, the fundamental principle that imparts sentiency to the Jiva.

The Nature of Atma

  1. Nature of Consciousness: Atma is consciousness itself, a non-material principle.
  2. Independent Principle: Atma does not depend on matter for its existence.
  3. Attribute-Less: Atma, being non-material, is free from material attributes.
  4. Eternal and Beyond Time: Atma is unaffected by the degradation of matter and exists eternally.
  5. All-Pervasive: Atma transcends spatial limitations and pervades all Jivas.
  6. Non-Dual: Atma is singular and non-dual, mirroring the ultimate truth of Advaita (non-duality).

The Two Birds on a Tree Illustration

The Mundaka Upanishad illustrates Atma and Jiva as two birds on a tree:

  • Jiva Bird: Engages in eating the fruits of action (Karma-Phala), experiencing both joy and sorrow.
  • Atma Bird: Merely observes, free from action and its consequences, signifying the eternal witness.

Scientific Perspectives on Consciousness

Modern scientists like Erwin Schrödinger, Max Planck, and George Wald resonate with Vedantic views on consciousness. They recognize consciousness as fundamental and non-material, echoing the timeless truths of Vedanta.

Discrimination Between Self and Not-Self

Discriminating between the Self (Atma) and not-Self (Anatma, the three bodies) is pivotal in Vedanta. This process, Atma-Anatma-Viveka, helps one identify with the eternal Atma instead of the perishable Anatma. This transformative Sadhana involves understanding one’s true nature aligned with the qualities of Atma.

Seer-Seen Discrimination

Vedanta provides the Seer-Seen Discrimination (Drik-Drishya-Viveka) technique for this transformation. It entails recognizing oneself as the witness (subject) and not the witnessed (object):

  1. Law 1: The observer is distinct from what is observed.
  2. Law 2: The observer is free from the attributes of the observed.

Through these laws, one trains to identify with Atma, realizing that true identity transcends physical and mental attributes.

Summary

Atma, the Self, is the core principle in Vedanta, characterized by its consciousness, independence, attribute-less nature, eternality, all-pervasiveness, and non-duality. Discrimination between Self and not-Self and the Seer-Seen Discrimination techniques aid in realizing one’s true nature. The teachings of Swami Paramarthananda and resonances from modern scientific perspectives reaffirm these timeless truths, guiding seekers on their spiritual journey towards Self-realization.

The Stages of Creation in Vedic Cosmology: Exploring Macrocosm and Beyond

Introduction

The previous sections of this module delved into microcosmic or individual-level topics. This chapter shifts focus to the macrocosm (Samasti), specifically addressing creation. It aims to answer three fundamental questions:

  1. What existed before creation?
  2. How did creation occur?
  3. What were the stages of creation?

Vedic Cosmology: Creation Vs. Manifestation

To address these questions, it is crucial to distinguish between creation and manifestation. Creation, as commonly understood, contradicts the law of conservation of matter and energy, which posits that nothing can be created or destroyed. Hence, the term “manifestation” is more accurate, referring to the emergence of something that existed in an unmanifested state.

For simplicity, the term “creation” will be used here, but it should be understood as “manifestation.”

Understanding Maya

Manifestation involves converting the unmanifested into a perceivable state. For instance, butter exists in milk but is not readily perceptible or transactional. Extending this analogy, before the cosmos manifested, it existed in a dormant, potential form—called the seed (Bijam) of creation. This seed, comprising all forms of energy and matter, and including the Gross, Subtle, and Causal Bodies, is termed Causal Matter or Maya in Vedanta.

Pre-Creation Existence

Before creation, Maya was the existent causal matter. Additionally, consciousness (Atma), which is non-material and beyond time and space, also existed. Thus, two entities existed before creation:

  1. Consciousness or Atma, unconditioned by time and space.
  2. The entire creation in the form of causal matter called Maya. Thus, Atma plus Maya existed before creation.

Brahman and Isvara

Consciousness at the individual level is referred to as Atma. At the macrocosmic level, it is termed Brahman. These nomenclatures indicate the same non-different consciousness.

When Brahman associates with Maya, it becomes Isvara. To understand this, it is essential to note that Maya is not independent of Brahman. Maya is a power (Shakti) of Brahman.

Differences Between Maya and Brahman

Both Maya and Brahman are beginningless, but they differ fundamentally:

  1. Material vs. Non-material: Brahman is consciousness, whereas Maya is material.
  2. Attribute-less vs. Full of Attributes: Brahman has no properties; Maya, being material, possesses attributes.
  3. Changeless vs. Changing: Brahman is immutable; Maya constantly changes.
  4. Non-divisible vs. Multipliable: Brahman cannot be divided; Maya can multiply into the cosmos.

The Process of Manifestation

The Two Stages of Manifestation

The manifestation of the cosmos occurs in two stages. The first stage resembles a seed becoming a plant—the Causal Matter becomes Subtle Matter or the Subtle Universe. Here, Isvara, Brahman in association with Maya, appears.

The second stage is the evolution of the Subtle Universe into the Gross Universe, perceptible and transactable. This stage witnesses the emergence of Jivas. Thus, the stages are:

  1. Causal Universe → Subtle Universe
  2. Subtle Universe → Gross Universe

The Cyclic Nature of Creation

Once the creation manifests into its Gross form, time dictates its continuation. Eventually, creation undergoes dissolution, reverting from gross to causal matter, and the cycle repeats infinitely.

Stage 1 – The Subtle Universe

The Subtle Universe evolves from five subtle elements (Pancha Mahabhuta):

  1. Space (Akasha)
  2. Air (Vayu)
  3. Fire (Agni)
  4. Water (Jalam)
  5. Earth (Prithvi)

These elements are subtle and unavailable for direct perception. In this stage, the universe’s Subtle Bodies, including organs of knowledge and actions, manifest from these elements through the interplay of the three Gunas—Sattva (knowledge), Rajas (action), and Tamas (inertia).

The Role of Sattva Guna

Sattva Guna manifests the organs of knowledge and the internal organs (mind, intellect, memory, and ego). For example:

  • Ears from the Sattva of Space
  • Skin from the Sattva of Air
  • Eyes from the Sattva of Fire
  • Tongue from the Sattva of Water
  • Nose from the Sattva of Earth

The Role of Rajas Guna

Rajas Guna manifests the organs of action and the Pranas (life force):

  • Speech from the Rajas of Space
  • Hands from the Rajas of Air
  • Legs from the Rajas of Fire
  • Anus from the Rajas of Water
  • Genitals from the Rajas of Earth

Stage 2 – The Gross Universe

In the final stage, the Tamas component of the subtle elements grossifies into the five gross elements, which combine in various proportions to form the tangible universe.

Relationship Between Brahman and Maya

Maya is the power of Brahman and cannot exist independently. Brahman, being the ultimate reality (Satyam), manifests the universe through its power—Maya. The universe, thus, is Brahman itself, perceived through Maya.

Nature of Maya

Maya is neither wholly real nor unreal; it is Mithya, seemingly real, akin to a dream. Realizing this non-duality (advaita) is essential for liberation (Moksha).

Brahman with Maya is Isvara

Brahman with Maya becomes Isvara, the intelligent and material cause of the universe. Isvara creates, sustains, and dissolves the cosmos, mirroring Brahman’s limitless reality.

Understanding Avidya

Avidya, often mistranslated as ignorance, refers to the non-recognition of the world’s non-separateness from Brahman. It’s the mistaken belief in duality. Correct knowledge dispels this Avidya, revealing the truth of non-duality.

In conclusion, Vedic Cosmology, through the lens of Vedanta, elucidates the concept of creation as a manifestation from unmanifested causal matter, guided by the eternal reality—Brahman. Understanding this profound wisdom offers a pathway to recognizing the oneness of existence and achieving spiritual liberation.

Reference: http://explorevedanta.com/

Non-Duality (Vedanta)Bhagavad Gita