Advaita Vedanta – Part 3

continued from previous post…

DEFINITIONS/BRIEF EXPLANATION OF SOME ‘TECHNICAL TERMS (PAARIBHAASHIKA-PADA-s)’  WE COME ACROSS IN ‘ADVAITA-VEDAANTIC PARLANCE’ 

{TERMS RELATED TO ‘ANAATMAN’ (Contd…)}
Read on…

XI.  “AVYAKTA/AVYAAKRITA (Unmanifest)”:

‘Avyakta’  literally means ‘that which is not manifest (‘na+vyakta’). It does not manifest by itself, but changes into names and forms as per the wish of ‘Paramaatman.’
This term too is mostly used to mean ‘Maayaa/Prakritih.’
However, it is also used to indicate ‘attributeless Brahman (Nirguna-Brahman)’  at times.

XII. “AAVARANA-SHAKTI & VIKSHEPA-SHAKTI (Veiling power & Projecting power)”:

‘Aavarana-shakti (veiling power)’ is characterised by ignorance and veils the ‘Truth’– also called “Moola-avidyaa“
‘Vikshepa-shakti (projecting power)’ is the creative power that projects the entire world of names and forms and manifests inherent impressions – also called “Toola-avidyaa“
It should be kept in mind that ‘Aavarana’ should necessarily be there for ‘Vikshepa‘ to take place.
Just as ‘ignorance of the rope’ must precede the ‘projection of the snake’ {in the oft-quoted “snake-vision of a rope (‘Rajju-sarpa bhraanti‘)” example, the projection of the entire world characterised by names and forms is not possible unless there is ‘veiling power’ in ‘Maayaa’ that ‘masks the Truth!’

XIII. “3 GUNA-s (3 Qualities)”:

As mentioned under the definitions of ‘Maayaa’, it is constituted by the ‘3 Guna-s (qualities)’, viz. ‘Sattva, Rajas & Tamas.’  The word ‘Guna’ also means ‘rope/string’, which is equally applicable in the case of this word. {In fact, the Lord Himself uses the word ‘(ni)badhnaati (ties/binds)’, while describing each of these qualities in the 14th chapter of ‘Geetaa!’

XIII a) “SATTVA/SATTVA-GUNA”:

It is mainly characterised by ‘knowledge.’
This ‘Guna’ has been described by ‘Geetaachaarya’ as follows:
 “Sattva, being pure (transparent), is an illuminator; it is harmless and ‘binds’ one by way of ‘attachment’ to happiness and knowledge.” {“Tatra Sattvam nirmalattvaat prakaashakamanaamayam| Sukha-sangena badhnaati jnaana-sangena chaanagha!||”  — “Geetaa” 14-6
 Effects of ‘Sattva’ and of activities done out of it have also been described in many Shloka-s in this great work.

XIII b) “RAJAS/RAJO-GUNA”:

This quality is predominantly characterised by ‘activity.’
The Lord has described this it thus:
“Know that ‘Rajas’ is of the nature of passion, born out of craving & attachment.
O son of Kunti! It ‘binds’ one through ‘attachment for action.” {“Rajo raagaatmakam viddhi trishnaa-sanga-samudbhavam| tannibadhnaati Kaunteya! Karma-sangena Dehinam||“}  — “Geetaa” 14-7
Effects of ‘Rajas’ and of activities done out of it have also been described in many Shloka-s further.

XIII c) “TAMAS/TAMO-GUNA”:

The predominant characteristic of ‘Tamas’ is ‘inertia.’
This ‘Guna’ has been described by the Lord as follows:
“Know that ‘Tamas’, which is born out of ignorance, deludes all the beings.
O Bhaarata! It ‘binds’ through ‘inadvertence, laziness and sleep.’ {“Tamastvajnaanajam viddhi mohanam sarvadehinaam| Pramaada-(a)alasya-nidraabhistannibadhnaati Bhaarata!||“} — “Geetaa” 14-7
Effects of ‘Tamas’ and of activities done out of it too have been described in many Shloka-s further in that scripture.

XIV. “SHAREERAM (Body)”:

‘That which ‘decays’ is ‘Body’ (‘Seeryate iti Shareeram‘).’
This definition holds good equally to ‘all the 3 bodies’, viz. ‘Kaarana-Shareeram (causal body)’, ‘Sookshma-Shareeram (subtle body) & ‘Sthoola-Shareeram (gross body).’
(The gross body ends when the subtle body gets out of it and seeks some other gross body, whereas the other two bodies too perish once an individual gets established in ‘Brahman.’ This way, all the 3 bodies get annihilated one time or the other – only it is a matter of time!))

XV. “KAARANA-SHAREERAM (Causal body)”:
This body is the subtlest among the 3 bodies, viz. ‘Sthoola, Sookshma & Kaarana  (gross, subtle & causal)’. This means ‘it pervades the other two bodies.’
It is called ‘Causal (Kaarana) body’ because this one is the cause for ‘the other two bodies.’ 
The two definitions given below explain the ‘nature’ of this ‘causal body‘:
1) “Causal body is that which is inexplicable, beginningless, of the form of ignorance, the only cause of the (other) two bodies, ignorant of its own nature and that which is beyond thoughts.” {“Anirvaachya-anaadyavidyaaroopam Shareeradvayasya kaaranamaatram svasvaroopa-ajnaanam nirvikalpakaroopam yadasti tat-kaarana-shareeram|”} — “Tattva-bodhah”
2) “This body, which is unmanifest and is expressed by 3 guna-s, is named as ‘Kaarana-Shareeram (Causal body)’. Its distinct state is ‘Sushupti’, wherein there is total cessation of the activities of intellect (‘mind too’ implied) and the sense organs & organs of action.” {“Avyakatametat-trigunairniruktam, tat-kaaranam naama Sareeramaatmanh|
Sushuptiretasya vibhaktyavasthaa, praleena-sarvendriya-buddhivrittih||” — “Viveka-choodaamani 120”
The characteristics of ‘Kaarana-Shareeram’ can be understood as follows, in the light of the definitions given above: 
a) It is inexplicable because it does not have size, shape or quality. It cannot be expressed by words or grasped by mind. As ‘ignorance’, ‘it is a lack of knowledge‘, but has ‘no actual existence.’ Nor can we say it is ‘non-existent’, because we are able to feel its effects as the other two bodies!
b) Its nature is ‘ignorance (Avidyaa).’
c) It is beginning-less (‘Anaadi’), as it does not depend on ‘time.’ However, unlike ‘Aatman’, it can be ended by the dawn of ‘Jnaanam (Knowledge).’ {On the other hand, ‘Aatman’ is beginning-less as well as endless!} 
d) It is the cause for the other two bodies, viz. ‘Sookshma-Shareeram’ and ‘Sthoola-Shareeram.’ This is so, because this causal body is full of ‘Vaasanaas’ gained out of one’s ‘earlier actions.’  These ‘Vaasanaa-s’ prompt the future chain of ‘desires, actions & results’ {enabled by the other two bodies, which function according to these ‘Vaasanaa-s.’} (See under ‘Vaasanaa-s’  for more detailed understanding of this term.)
e) It is of the nature of ‘ignorance of its own real nature, which is ‘Sat-Chit-Aananda.’
f) It is bereft of thoughts; is homogeneous; has no duality of ‘Knower & known.’ It can only be destroyed by ‘Jnaanam (Knowledge).’
g) It is characterised by the ‘3 Guna-s.’
h) ‘Sushupti (deep sleep)’ is the state wherein it is fully effective. (Complete cessation of ‘Antahkarana (mind, intellect etc.)’, all the sense organs, organs of action etc. takes place in this state.)

XVI. “KOSHA (Sheath)”:

‘Kosha’ means ‘Sheath.’ This term signifies that it is only a covering that contains something (which is ‘more vital’ than it) within it, ‘without having  actual physical contact’ with that which it is covering. An example for this is the ‘sheath of a sword.’
As mentioned earlier, there are 5 such ‘Kosha-s’ in a human body, starting from ‘Annamaya-kosha‘ and ending with ‘Aanandamaya-kosha.

XVII. “AANANDAMAYA-KOSHA (Bliss Sheath)”:

Practically speaking, it is ‘another name’ for “Kaarana-Shareeram.”
It has been defined in “Tattva-bodhah” as follows:
“This sheath is established in ignorance and is of the form of ‘causal body’; it is of impure nature, having been united with thoughts of ‘Priya’ etc.
{“Kaarana-Shareerabhoota-avidyaastha-malina-sattvam; priyaadi-vritti-sahitam; sat Aanandamaya-koshah“|}
This sheath is in its fullest play in the ‘Sushupti-avasthaa (deep sleep state).’ It is the subtlest and hence the most pervasive sheath of all the sheaths. It is ignorant of ‘Self as well as the world!’
‘Avidyaa’ in its ‘Saattvic’ aspect causes the blissful experience of ‘Sushupti (deep sleep).’ This joy is ‘not the real bliss’ possessed by ‘Aatman’, but is related to objects. (The latter is of 3 grades):
1) ‘Priya’ – joy of thinking of a dear object (least) 
2) ‘Moda’ – joy of possessing the desired object (higher than in that in ‘Priya.’)
3) ‘Pramoda’ – joy of enjoying the desired object that has been obtained (highest)
All the three joys mentioned above are related to objects and hence that joy cannot be equated with ‘Bliss’, which is independent of objects. By doing so, the ‘Sat-Chit- Aananda’ of the ‘Aatman’ is falsely attributed to this ‘Kosha!’
In other words, what one experiences in this sheath is rather a sort of ‘homogeneous nothingness.’

XVIII. “AVASTHAA-TRAYA (3 States/Modes/Situations)”:

The 3 states one experiences on any day, viz. “Jaagrat (Waking)”, “Svapna (dream)” & “Sushupti (Deep sleep)” are called ‘Avasthaa-traya (3 states).
(Of course, there is the 4th state, called ‘Tureeya/Chaturtha’, which is beyond these three states. In fact, it is ‘pure Consciousness‘ that is independent of any ‘state!’

XIX. “ABHIMAANA/TAADAATMAYA (Identication)”:

Thismeans ‘getting identified with something else, in spite of being different from the latter.’
‘Consciousness‘, which is all-pervasive, can get ‘reflected’ (rather ‘associated with‘) in any of the 3 bodies of an individual and hence it can identify itself with any of them.
Accordingly, it becomes ‘Sthoola-Shareera-abhimanee’, ‘Sookshma-Shareera- abhimaanee’ or ‘Kaarana-Shareera-abhimaanee‘ and ‘has to be named’ differently, based on the identification. 

XX. SUSHUPTI-AVASTHAA (Deep sleep state):
“su+supti” -> “sushupti (deep sleep)”

The state that which is described as “I knew nothing; a very happy sleep was enjoyed by me!” after ‘coming out of the same’ is “Deep sleep (‘Sushupti’) state.” {“Aham kimapi na jaanaami; sukhena mayaa nidraaऽnubhooyata iti Sushuptyavasthaa|”} — “Tattva-bodhah”
In this state, one is totally devoid of his/her identification with his gross (‘Sthoola‘) and subtle (‘Sookshma’) bodies and identifies himself/herself only with the causal body (‘Kaarana-Shareeram’). 
 The Self  identified with ‘causal body’ thus is called ‘Praajna.’ (“Kaarana-Shareera-abhimaanee Aatmaa Praajna ityuchyate“| ) — “Tattva-bodhah”
Then, who is that “I”,  who experienced that ‘so-called happy sleep?’
‘It’ is the ‘experiencer’  that could experience that good sleep, even when the world was not available to him/her. ‘The world was not available to him’, because the mind & intellect along with the 5 sense organs & 5 organs of action were at rest in this state.
In the waking state, one is both ‘doer (Kartaa) & experiencer (Bhoktaa)’ of the physical world’ – identification with ‘gross body, subtle body & causal body’
In the dream state, ‘the same person’ is ‘only an experiencer (Bhoktaa)’ of dream world’ – identification only with ‘subtle body & causal body’
Again, in the deep sleep state, ‘the same person’ is ‘neither doer nor experiencer’ – identification only with ‘causal body.’ 
This person is ignorant of ‘both his/her true nature as well as the world‘, as long as he/she is in this state. But for the awareness of ‘I exist’, there is ‘total ignorance’ in this state. As he/she is more or less ignorant in this state, he/she (this deep sleeper) is called “Praajna (‘praayena ajna’).”
It is also interesting to note that ‘the same bliss’ is experienced by anyone who is in this state, be he a poor man or rich person!
One may go into this state either from ‘waking state or sleeping state.’
We come out of this state and are pushed into either the dream state or waking state, when the unmanifest impressions (‘Vaasanaa-s’) of the waking world become manifest.

XXI. “VAASANAA-s (Inherent tendencies/Inclinations/Impressions)”

These are the ‘tendencies/past impressions’ inherent in a person, which constitute ‘his/her personality’ in an unmanifest condition. (Most of us are also aware that  these ‘Vaasanaa-s’ (‘svabhaava-s’) vary from person to person.)
This unmanifest condition is nothing but the ‘Deep sleep state’ or ‘Aanandamaya- kosha‘ of an individual, which is the ‘microcosm‘ counterpart of “Prakriti/Macrocosm Avyakta/Macrocosm Avidyaa” and hence this too is the combination of the ‘3 guna-s’ at the individual (‘microcosm’) level. (Putting it differently, the sum total of all individual ‘Vaasanaa-s’ at the macrocosm level is ‘Avidyaa/Prakriti’/Maayaa.’
Why do we call ‘Vaasanaa-s’  as ‘Avidyaa (ignorance)’ also? It is so, because one’s true nature (‘sva-svaroopa’) is not available to him/her, as long as he/she is controlled by the ‘3 guna-s’ in one way or the other!
Hence ‘VAASANAA-s’ can be treated as the stuff within the ‘causal body.’ They can be called as ‘prime movers’ for any action, functioning at causal body level (in an unmanifest condition). It should also be noted that they are not perceptible, as they are the very cause for the intellect.
Following is the ‘mechanism of any action‘:
“Vaasanaa-s (Causal body level) ->Desire (Intellect level) -> Thought (Mind level) -> Action (Physical body level)”

XXII. “UPAADHI-s (Limiting adjuncts/Matter vestures)”:

This term has many meanings in our day-to-day usage, like “peculiarity, substitution, title” etc. However, it means only ‘limiting adjunct‘ in ‘Vedaanta parlance.’ It can also be interpreted as “a ‘medium/matter vesture‘, which transfers its properties to the object(s) it surrounds or associated with.” It can also be taken as “appearance (‘Aabhaasa’)”, as in the case of a ‘wave’, which is nothing but ‘one form of water.‘
One of the definitions that is useful to explain this term is – “That which, staying near something, transfers its own properties to the other one” {“Upasameepe sthitvaa sveeyaan gunaan aadadhaati|”}. 
 For example, a blue cloth (‘upaadhi’) transfers its property of blueness to a colourless crystal (other thing). 
However, the transfer of properties itself is ‘not real’ in the case of ‘Aatman’, as these are ‘matter vestures’ after all!  
Similarly, we can say that “names & forms” act as  “upaadhi-s” for ‘Consciousness‘; whereas the ‘3 bodies/5 Kosha-s‘ and all other ‘external objects’ can be considered as “upaadhi-s” for ‘Aatman.’