Prasthanatrayi Swaminarayan Bhashyam (Study)
by Sadhu Gyanananddas | 2021 | 123,778 words
This page relates ‘Three Bodies and Three States of the Jiva’ of the study on the Prasthanatrayi Swaminarayan Bhashyam in Light of Swaminarayan Vachanamrut (Vacanamrita). His 18th-century teachings belong to Vedanta philosophy and were compiled as the Vacanamrita, revolving around the five ontological entities of Jiva, Ishvara, Maya, Aksharabrahman, and Parabrahman. Roughly 200 years later, Bhadreshdas composed a commentary (Bhasya) correlating the principles of Vachanamrut.
1.1. Three Bodies and Three States of the Jīva
The jīva has three types of bodies: sthūla deha, sūkṣma deha, and kāraṇa deha. Within these three states of varying awareness, it experiences the fruits of its karmas.[1]
Bhadreśadāsa demonstrates these three bodies and states while commenting on the mantra: “ayamātmā brahma” he deciphers:
“ayaṃ śarīrastho hi ātmā sthūlasūkṣmakāraṇetidetrayabhāvābhighātaiḥ jāgratsvapnasuṣuptītyavasthatrayabhāvābhighātaiśca abhibhūya syādeva |” (MaUSB 1/2, p.313).
“The ātman which resides in the body is affected by its three bodies: sthūla deha, sūkṣma deha, and kāraṇa deha, and also with three states of it: jāgrata avasthā, svapna avasthā, and suṣupti avasthā.”
The GSB also sheds light while perceiving the sorrowful mind and restless features of Arjuna:
“sthūlasūkṣmakāraṇetidetrayabhāvān pārthasya dadarśa bhagavān” (GSB 2/1, p.18),
Moreover the Brahmasūtra highlights the “three states of the ātaman” in the Sandhyādhikaraṇa:
“svapnasuṣuptyaाdyātmāvasthaḥ” (Brahmasūtra Sandhyādhikaraṇa 3/2/1, p.284)
Here is the simple analysis of these three bodies and states of the jīva.
sthūlamekaṃ tathā sūkṣmaṃ tṛtīyaṃ kāraṇaṃ matam |
tasya trīṇi śarīrāṇi yadbandhāt saṃsṛtiṃ gataḥ || Svāminārāyaṇa Siddhāntasudhā Kārikā 322 ||“The physical (sthūla), subtle (sūkṣma) and causal (kāraṇa) are recognized as the jīva’ s three bodies. The bonds of these bodies cause the self to be reborn after death.”
The three states are as follows:
jāgaraṇaṃ tathā svapnaḥ suṣuptiśceti budhyate |
baddhānāṃ na tu muktānāṃ teṣāṃ brahmaṇi saṃsthiteḥ || Svāminārāyaṇa Siddhāntasudhā Kārikā 329 ||Waking (jāgrata), dream (svapna), and deep sleep (suṣupti) are the jīva’ s three states. These states apply to bound souls. However, they do not apply to released souls, as such souls have attained oneness with Akṣarabrahman.
1. The waking state (jāgrata avasthā)-In this state, the body, all senses, and the internal mind are all attentive and remain in action all the time. (MaUSB 2/1, p.314; Sār. 6).
2. The dream state (svapna avasthā)-Only the mind is active and alert, whereas the body and all senses are latent. (MaUSB 2/2, p.315; Sār. 6).
3. The deep sleep state (suṣupti avasthā)-Even the mind becomes inactive; it is characterized by complete sleep. (MaUSB 2/3, p.316; Sār. 6). We can see the influence of māyā on each state correspondingly. (MaUSB 2/1-3, pp.314-316; Sār. 6).
Only when an aspirant gets rid of these three bodies and states, he becomes brahmarūpa and go to the abode of Parabrahman.
Bhadreśadāsa elucidates in the Gītā Bhāṣya while commenting on the verse ‘Brahmabhūtaḥ prasannātmā…’
“dehāvasthatrayasamatikramaṇalabhyāṃ brahmarūpatāṃ prāptaḥ |” (Bhagavad-Gītā 18/54, p.360)
“By transgressing the three bodies, states, and guṇas, one attains the Brāhmika state.”
The Māṇḍukya Upaniṣad calls it the “caturtham” (MaU 2/5) the fourth state.[2] It should be noted, that physical (sthūla), subtle (sūkṣma) and causal (kāraṇa) bodies are made of māyā.
Footnotes and references:
[1]:
Vacanāmṛta Gadhadā I/56, Sār. 6