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1 The 3 Bodies

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7.1 The 3 Bodies

This sub-module is based on the teachings of Swami Paramarthananda and James
Swartz.

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Introduction
In this chapter we will take a look at the “3 Bodies” (Sharira Trayam) teaching of Vedanta.
An individual is called a “Jiva” in Vedanta. According to Vedanta a Jiva is composed of 3
bodies.

These 3 bodies are:

1. Gross Body (Sthula Sharira)

2. Subtle Body (Sukshma Sharira)
3. Causal Body (Karana Sharira)
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While analysing each body we will study the 4 factors associated with each body. These
4 factors are:

1. The Material out of which each body is made.

2. The Components in each body.
3. The Function of each body.
4. The Nature of each body.

I. The Gross Body

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II. The Subtle Body

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III. Causal Body

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1. Material
The Causal Body is made out of causal matter, which is the subtlest form of matter.
Technically it’s called Avidya. Normally Avidya stands for ignorance but in this
context it is different. Sometimes the words Prakriti or Maya is also used.

2. Components
The components of Causal Body are nothing but the Subtle and Gross Body in
potential form. Before creation the Subtle and Gross Bodies exist as seed form in
the Causal Body, and during creation they manifest.

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It is similar to a tree sprouting from within a seed, where it existed in potential or un-
manifest form.

Matter can never be produced or destroyed. Matter always exists. So before

creation too the Subtle and Gross Bodies must have existed in potential form. That
potential form is called the Causal Body.

So the Causal Body evolves into the Subtle and Gross Body, just as a seed evolves
into a tree.

3. Function
The Causal Body serves as the source from which the Subtle and Gross Body
arises, and into which eventually the two bodies dissolve back. During creation
(Shristi), the Subtle and Gross Bodies arise from the Causal Body, and during
dissolution (Pralaya), they go back into the Causal Body.

4. Nature
The Causal Body has got the longest life compared to the other two bodies. Even
the Subtle Body gets dismantled during dissolution (Pralaya), but the Causal Body
continues even after the dissolution of the universe.

Also, the Gross Body is visible to everyone, the Subtle Body is known only to me,
but the Causal Body is not evident even to myself. Since the Causal Body is more
subtle than the mind, it is not known even to me.

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A Note On Vasanas
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So far we have looked at the 3 bodies. We saw how the Causal Body acts as a
source for the Subtle and Gross bodies. But there is still a very important
component of the Causal Body which we haven’t discussed; the Vasanas.

What Are Vasanas?

The topic of Vasanas is very important for an inquirer. When we forget our
identity as Awareness, we pursue objects which we feel will complete us. Fear
and desire motivate our actions.

When we act from a feeling of lack (fear) and the desire that springs from it, the
action leaves a subtle trace. The unseen result is called a Vasana. The literal
meaning of Vasana in Sanskrit is a fragrance. Like the fragrance emitted by a
flower, the actions taken by us carry on unbeknownst to us.

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For e.g. a certain experience gives you pleasure. When the experience is over
physically, it is still no over. You may go about your business and seemingly
forget about the experience, but a Vasana for that experience has been created
in your mind. When you find yourself in a situation to have that same
experience, you want it once more. The desire for objects that lie hidden in us
and spring out from time to time are our Vasanas.

This applies to fear as well. When you have a bad experience, you will try to
avoid that kind of experience like a plague.

Vasanas are your conditioning, your tendencies, the objects and activities that
you are attracted to and repelled by.

Everything that moves in the world is driven by Vasanas. Vasanas are not
inherently good or bad. They are the seeds (knowledge) that drive creation.

A Vasana is a momentum from past action, the tendency to repeat it. It is just a
technical term. There are positive Vasanas, and there are negative Vasanas.

The belief that all Vasanas are negative has given rise to the erroneous idea
that enlightenment happens when all the Vasanas are removed. Enlightened
people also have Vasanas. If you’re alive, you have Vasanas.

Binding Vasanas

A Vasana for food is natural. It is nature maintaining the body. I eat to live. But
when I feel emotionally upset for any reason and I use food to calm myself, then
the Vasana becomes a problem because it masks my real motivation.

I am no longer eating to sustain my body, but to distract myself from my

emotional pain. I have perverted my food Vasana.

When a Vasana is constantly repeated, the behaviour associated with it

becomes binding. The Vasana-driven habit becomes an obsession or a

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compulsion which finally morphs into an addiction. These are called “binding”
Vasanas.

This vicious cycle can be illustrated in this way: Vasana –> Kama (Desire) –>
Karma (Action) –> Vasana. A Vasana gives rise to a desire (Kama), the desire
causes us to act (Karma), the action in turn reinforces the Vasana, and the cycle
keeps repeating.

So an enlightened person does not need to get rid of all his Vasanas; he just
needs to make all his binding Vasanas non-binding, so that the Vasanas no
longer dictate his actions.

Location Of Vasanas In The Jiva

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Vasanas can be said to be directly located in the Subtle Body, but are indirectly
located in the Causal Body because the Subtle Body itself exists in un-manifest
or seed form in the Causal Body.

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Further Clarification On Ego

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The term Ego can be confusing and misleading. You might have your own ideas as to
what ego means; ideas you formed from reading other spiritual books. So it’s important
to understand the Vedantic concept of Ego, so that there is no confusion further down the
road.

Vedanta has 3 basic concepts regarding the Ego:

1. Jiva
The first is “Jiva”. Any being with the 3 Bodies (Gross, Subtle and Causal) is a Jiva.
All plants, animals and human beings are Jivas. Rocks, cars and computers are not
Jivas.

2. Ahamkara
The second is Ahamkara; the Ego component of the Subtle Body as we saw earlier
in this chapter.

Ahamkara is not an independent volitional entity; it is simply the notion that I am a

separate individual entity, and the consequent belief that I am a doer and an
enjoyer/experiencer.

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It is the one who claims responsibility for all the decisions the intellect makes, and
all the actions the mind and the body take.

In more specific terms, Ahamkara is the plethora of ideas the apparent individual
has about himself or herself such as “I am a male or female; I am black or white; I
am fat, skinny, healthy, sick, artistic, business-minded, pragmatic, neat, messy.”

As James Swartz says, the world is a super market of identities. And the ego is that
aspect of the apparent person that identifies with these identities, and defines itself
in terms of them.

3. Abhimanam
The third is Abhimanam. We can say that Abhimanam is an extension of Ahamkara.
It is the sense of ownership; the idea “This is mine. This belongs to me.”

It is the definition of the ego that is closest in meaning to the common Western
definition of ego as “self-importance” or “conceit”.

Though it does not necessarily connote an attitude of arrogance, Abhimanam does

suggest a feeling of pride associated with one’s possession of particular objects, be
they tangible items, physical characteristics and skills, mental acuity and creativity
or personal experiences and accomplishments.

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In all three cases, there is a sense of a personal identity, a sense of being an “I” who is
separate from and different than other “I”s. In Vedantic terms, this sense of separation is
the essence of egoism.

Vedanta says that it is the sense of separation that needs to be transcended, not the
sense of egoism per se. In other words, while the association with the mind-body-sense
complex will continue, one needs to cease identifying oneself in terms of it.

One needs to understand that despite appearances to the contrary, all forms are
essentially nothing other than Awareness, the singular “substanceless substance” that is
the substratum (Adhishthanam) supporting the entire manifestation.

Transcending the ego is entirely a matter of understanding.

The Ahamkara is necessary in order to allow the individual the ability to function as a
discrete entity within the dualistic apparent reality.

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If the individual wasn’t equipped with the sense of duality, he wouldn’t even be able to
find the door through which to leave his house in the morning, much less be able to drive
a car or take care of business at his place of employment.

And if he isn’t able to tell himself apart from other entities, he wouldn’t even know what
mouth he was supposed to feed when he felt hungry, much less be able to play with his
dog or interact with his friends and family.

Moreover, you need a highly refined intellect and healthy sense of “I” in order to engage
in effective self-inquiry, and make the discrimination between the Self and the “not-Self”
that facilitates the assimilation of Self-knowledge and the “attainment” of ultimate inner
freedom.

Ironically, you need the ability to effectively operate the instrument of the apparent
individual person in order to eradicate your identification with it.

Is Transcending The Ego Same As Ego Death?

One’s sense of being an apparent individual person is not actually the problem.
Suffering happens only when one believes the apparent person is real and one’s
true identity.

When you understand that you are whole, complete, perfect, pure, limitless,
attribute-less awareness and that as such no apparent object or experience can
enhance, diminish or otherwise affect your essential nature in any way, then you are
free.

Through the instrument of the mind-body-sense mechanism that constitutes the

apparent individual person you seem to be, you will still encounter the ups and
downs that characterize the drama of life.

However, while the experience of pain and pleasure persists, suffering ceases once
and for all.

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One’s association with the mind-body-sense complex therefore need not and, for
that matter should not, be eradicated. Self-realization does not mean dissociative
identity disorder or death; but one’s identification with the body-mind-sense complex
should be negated through the assimilation of self-knowledge.

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Summary
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Sources:

1. Swami Paramarthananda – Talks on Tattvabodha

2. James Swartz – How to Attain Enlightenment
3. James Swartz – Essence of Enlightenment
4. S.N.Sastri – The Mind According to Vedanta
5. Ted Schmidt – Transcending Ego

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6.3 The Teaching Tradition of
contents 7.2 The 3 States

Vedanta

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