To begin with, there is the physical body. It is visible to the eye. The body is made up of twenty five constituents: five Karmendriyas (organs of action), five Jnanendriyas (sense organs), pancha pranas (five life-breaths), pancha Tanmatras (five sensory faculties). In addition, there are four inner instruments: the mind, the will, the ego, and the Antahkarana (Inner Motivator). All these total to twenty four. When these are associated with the Life-Force, you have altogether 25 constituents. As these twenty five constituents have emanated from the cosmos, the embodied being is called Vishva. The physical body is cosmic in form. It is not something that is individualistic. The human state is a manifestation of the collective.

The second body is Sukshma deham (the subtle one). This is made up of seventeen constituents: the five sensory faculties, the five senses and the five vital airs. Together with the mind and the intellect, they make up seventeen constituents. As these constituents have the quality of Tejas (luminescence), the subtle body is called Taijasa. The results of man’s good and bad action are experienced by this subtle body. All the pleasant and unpleasant happenings in the world are experienced by the subtle body. This body is also Yatana (experiential) body because it is a prey to various experiences.

The third is the Karana sarira (causal body). It is made up of only two constituents: Citta (will power) and Prajna (Constant Integrated Awareness). Because of its association with Prajna, this body is called Prajnanam or Prajna.

The fourth one is Mahakarana (the Over-Mind). This is self-luminous and effulgent in its original form. This is called ‘Uniki,’ (a Being that is self-knowing). Because of its capacity for self-knowledge, it is also called ‘Eruka’ (Awareness). As against Awareness, there is its opposite, forgetfulness. The physical, subtle and causal bodies belong to the latter (of forgetfulness). The three states of Jagrat (waking), Swapna (dream) and Sushupti (deep sleep) also belong to the state of forgetfulness (or non-awareness of the true Self).

Hence, the true form is Awareness. Awareness is the subtle base. Forgetfulness is gross. But in both the subtle Awareness and the gross Forgetfulness there is Divinity that is present equally. This is described in metaphysics in a different way. The Jivatma is present always in all the three states of Consciousness – in Awareness as well as Forgetfulness as the Inner Being. (SSS Vol.26, pp. 208-210)