Page 47 - Journey to Infinity

Vyavahar is Sat (b) appearance – Prathibhas - is chit and (c) Reality - Para¬marth - is Anand or bliss.
Sat is existence which is expressed through the acti¬vity of the world, struggle, occupation and profession, craft and industry and duty etc. All these find expres¬sion through Sat, because nobody would have done these, nor was any possibility of doing these, if there were no existence.
The performance of almost all actions and duties is connected with the body. So this body itself is the obvious and open form of manifestation. Viewed from this point the body is Sat and, therefore, this body and the actions of this body - Karma - are considered to be the beginning or basis of the Veda. Action - Karma is the first and foremost necessary condition of life. How can the existence be inferred without body?
There are three types of bodies:
i. Outer or gross body which is called ‘Sthool-shareer’. This is made of sense-organs, flesh, skin, bones, blood, fat etc. This is the sheath of food or the Annamaya-kosha.
ii. The subtle body is called ‘Sookshmas- shareer’. It is made of mind – Manas,intellect - Buddhi, psyche - Chit and egoism - Ahankar. This is the sheath of mind - or Manomaya-kosha. That which is made of knowledge, thoughts, intelligence etc. is known as the sheath of knowledge or the Vignanamaya-kosha.
iii. Third is the soul or the causal body which is called Karana Shareer. It is made of happiness, joy and bliss. This is the sheath of bliss or Anandamaya Kosha, the food of which is joy. If you think over these names deeply, then you will know that these bodies really exist.
The knowledge of the outer body i.e. the Sthoola Shareer comes in the waking state orJagratha Avastha The knowledge of the subtle body or sukshma shareer comes in the dream state or Swapna avastha which is connected with the mind. The knowledge of the causal body or Karana Shareer comes in the deep sleep state or sushupti. This is the soul itself.
The knowledge of these comes in three ways:
(1) The knowledge of the gross body comes through the five senses which are capable of knowing the form or Roopa, the sound or Sabda, the smell or Gandha, the taste orRasa and the touch or Sparsa.
(2) The knowledge of the subtle body comes through inference which involves thinking, reasoning and arriving at conclusion. The intellect (Chitta), mind (manas), the reason (buddhi) and egoism (Ahankara) are