Introduction
Advaita Vedānta, primarily attributed to the great philosopher Śaṅkara, is one of the most influential schools of Indian philosophy. It propounds a radical non-dualism (advaita) — asserting that the true self (Ātman) is identical with the ultimate reality (Brahman), and that all plurality is illusory (māyā). While often interpreted metaphysically, Advaita Vedānta offers a rich psychological account of human nature, states of consciousness, and mental functions. It deconstructs conventional ideas of personality by revealing layers of experience through the doctrine of pañcakośa (five sheaths) and differentiates waking, dreaming, and deep sleep states to describe human cognition.
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Human Personality in Advaita Vedānta
In contrast to dualistic or pluralistic systems, Advaita Vedānta views personality as a complex structure that ultimately dissolves into non-dual reality. The empirical self (jīva) — who acts, thinks, and experiences — is considered an illusory projection superimposed upon the real self (Ātman).
The Doctrine of the Five Sheaths (Pañcakośa)

Pancha Kosha
Human personality is analyzed in terms of five sheaths (kośas):
- Annamaya Kośa – the physical sheath, composed of food and matter.
- Prāṇamaya Kośa – the vital sheath, responsible for physiological functions.
- Manomaya Kośa – the mental sheath, governing emotions and thoughts.
- Vijñānamaya Kośa – the intellectual sheath, responsible for discrimination and ego.
- Ānandamaya Kośa – the bliss sheath, experienced in deep sleep.
These sheaths veil the true self, which is pure consciousness (cit). Personality, according to Advaita, is thus a multilayered illusion maintained by ignorance (avidyā) of the self’s real nature (Safaya, 1976, pp. 245–248).
“These kośas are not substances but functions or appearances that obscure the pure consciousness of the self” (Safaya, 1976, p. 247).
The Illusory Nature of the Empirical Self
The jīva identifies with body, mind, and ego, leading to suffering (duḥkha). Liberation (mokṣa) occurs when one realizes that the jīva is not separate from Brahman. Thus, personality is both an experiential fact and a philosophical error — to be transcended through knowledge (jñāna).
Psychophysical Apparatus
The psychophysical makeup of the individual in Advaita Vedānta is composed of:
- Sthūla śarīra (gross body)
- Sūkṣma śarīra (subtle body)
- Kāraṇa śarīra (causal body)
These three bodies provide the infrastructure for experience across the waking, dreaming, and deep sleep states.
Gross Body (Sthūla Śarīra)
The physical body, composed of the five gross elements (mahābhūtas), is the vehicle for action and sensory experience in the waking state. It is perishable and subject to disease, aging, and death.
Subtle Body (Sūkṣma Śarīra)
This includes:
- Prāṇa (vital breath)
- Manas (mind)
- Buddhi (intellect)
- Ahaṃkāra (ego)
- Indriyas (sense faculties)
This apparatus enables thought, feeling, and will. The subtle body survives death and transmigrates, carrying karmic impressions (saṃskāras).
“The subtle body constitutes the psychological personality and is the seat of the empirical self or ego” (Safaya, 1976, p. 250).
Causal Body (Kāraṇa Śarīra)
This is the seed form of the individual, consisting of ignorance (avidyā). It is the cause of both subtle and gross bodies and corresponds to the deep sleep state where individuality is latent but not manifest.
States of Consciousness

States of Consciousness in Indian Psychology
Advaita Vedānta categorizes consciousness into four states (avasthā):
- Waking (Jāgrat): Experience through the body and senses.
- Dreaming (Svapna): Mental creations in absence of sensory input.
- Deep Sleep (Suṣupti): No ego or object, only undifferentiated bliss.
- Turiya: The fourth state — pure consciousness, beyond duality.
Waking State (Jāgrat)
In this state, consciousness identifies with the gross body. The world appears real due to projection (adhyāsa) and attachment to the senses.
Dream State (Svapna)
Here, the mind creates its own objects. Though the external world is absent, the experience feels real due to lingering impressions (vāsanās). The subtle body alone functions in this state.
Deep Sleep (Suṣupti)
All mental modifications cease. The self exists in bliss, unaware of ego or the world. Yet, since there is still ignorance, it is not liberation. The causal body predominates here.
The Fourth (Turiya)
Turiya is not a “state” in the empirical sense but pure awareness — the substratum of all three states. Realization of turiya is liberation.
“Turiya is not an experience among others but the eternal ground of all experience” (Safaya, 1976, p. 255).
Functions of the Mind
The mind (antaḥkaraṇa) in Advaita Vedānta is composed of four faculties:
- Manas – sensory coordination and doubt.
- Buddhi – decision-making and intellect.
- Ahaṃkāra – ego or the sense of “I.”
- Citta – memory and impression-retention.
These work together but are ontologically part of prakṛti (nature) and not the self. Their movements (vṛttis) veil the true self.
Mental Modifications (Vṛttis)
When a mental modification takes form (e.g., a desire or thought), consciousness reflects in it, creating the appearance of awareness. Yet, these vṛttis are transient and part of the empirical self.
Liberation involves cessation of vṛttis through discrimination (viveka), dispassion (vairāgya), and meditative absorption (samādhi).
The Illusion of Mind as Self
The mind is not conscious by itself but appears so due to the reflection of pure consciousness (cidābhāsa). Mistaking the mind or ego for the self is the root of bondage.
“The antaḥkaraṇa, though subtle, is still matter and not the conscious self; its identification with the self constitutes ignorance” (Safaya, 1976, p. 249).
Conclusion
Advaita Vedānta offers a sophisticated psychological model that transcends surface-level personality structures and cognitive functions. Human experience is stratified into sheaths and states, each offering a step closer to realizing the non-dual self. The mind, though essential for worldly experience, is ultimately a veil over consciousness. True freedom arises not from manipulating mental states but from transcending them through self-knowledge.
In this view, human personality is not a final reality but a provisional structure built upon ignorance. Through inquiry (jñāna), detachment, and meditation, one realizes that the self is not the body, mind, or ego — but pure, infinite consciousness.
References
Safaya, R. (1976). Indian psychology. Motilal Banarsidass.
Chatterjee, S. C., & Datta, D. M. (1984). An introduction to Indian philosophy (8th ed.). University of Calcutta.
Hiriyanna, M. (1993). The essentials of Indian philosophy. Motilal Banarsidass.
Deutsch, E. (1980). Advaita Vedanta: A philosophical reconstruction. University of Hawaii Press.
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Niwlikar, B. A. (2025, May 15). Advaita Vedānta and 3 Important Concepts In It. Careershodh. https://www.careershodh.com/advaita-vedanta-and-3-important-concepts-in-it/