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Panchakosha (पञ्चकोशाः) (view source)

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Panchakoshas (samskrit : पंचकोश) are discussed in the Bhriguvalli Chapter of Taittiriya Upanishad. This knowledge teaches how the atma is bound in various layers of existence, how to purify those layers and liberate oneself and finally attain the perfection of life.   
 
Panchakoshas (samskrit : पंचकोश) are discussed in the Bhriguvalli Chapter of Taittiriya Upanishad. This knowledge teaches how the atma is bound in various layers of existence, how to purify those layers and liberate oneself and finally attain the perfection of life.   
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Pancha Koshas (also '''Kosa''' Samskrit कोशाः) usually rendered "sheath", is a covering of the Atman, or Self according to Vedanta tattvas. There are five Koshas, and they are often visualized as the layers of an onion. 
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As the scabbard hides the sword, the outer shell covers the tamarind fruit, the coat covers the body, so also these five sheaths hide the Atman. The Yoga path of Self-realization is one of progressively moving inward, through each of these sheaths, so as to experience the eternal center of consciousness.<ref name=":0">http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748</ref>
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== Origins ==
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The five sheaths (pancha-koshas) from gross to fine are <ref name=":0" /><ref name=":1">http://www.swamij.com/koshas.htm</ref>
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* Annamaya kosha – food – physical – the five elements
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* Pranamaya kosha – breath – vital – The five Karma Indriyas are contained in the Pranamaya Kosha.
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* Manomaya kosha – impressions – outer mind – The five Jnana Indriyas are contained in the Manomaya Kosha.
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* Vijnanmaya kosha – ideas – intelligence – directed mental activity
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* Anandamaya kosha – experiences – deeper mind – memory, subliminal and superconscious mind
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The Pranamaya, Manomaya, Vijnanamaya Koshas go to constitute the subtle or astral body or Linga Sarira. The Anandamaya Kosha forms the causal body or Karana Sarira.
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It is the innate tendency of the human mind to identify the Self with the five Koshas. The ignorant man identifies the Self with the physical body. Others identify the Self or Atman with Prana, mind, intellect, or the Karana Sarira according to their various grades of intelligence. The Atman transcends the five sheaths. It is entirely distinct from the five sheaths.<ref name=":1" />
    
== What are panchakoshas? ==
 
== What are panchakoshas? ==
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== अन्नमय कोश  || Annamayakosha ==
 
== अन्नमय कोश  || Annamayakosha ==
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Anna means food. The outermost of the koshas is called the sheath of food, or Annamaya kosha.<ref name=":1" />
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Annamaya Kosha is this gross body. This is the densest sheath. The body is nourished by food. It dies without food. It is subject to six changes (Shad-bhava-vikara, viz., birth, existence, growth, change, decay and death).<ref name=":04">http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748</ref>
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Atman is entirely distinct from the Annamaya sheath or physical body. It does not exist prior to birth or posterior to death. It is the combination of five elements.
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Swami Sivananda says: The mutual illusory relationship that exists between Atman and Annamaya Kosha can be clearly understood from the daily talks of men. People say: I am a man. I am a male. I live. I grow. I shall die. I am a boy. I am a grown up man. I am an old man. I am a Brahmin. I am a Kshatriya. I am a Vaishya. I am a Sudra. I am a Brahmachari. I am a householder. I am a Sannyasi. I am an Indian. I am an Englishman. I am a Pundit. I am an illiterate man. I am sick. I am poor. I am fat. I am lean. I am sickly. I am healthy. Here all the properties of Annamaya sheath are ascribed by delusion to Atman. The characteristics of Satchidananda are attributed falsely to the Annamaya Kosha as you see from such illustration: My body is. My body shines. My body is dear. You can clearly understand now that there exists a mutual illusory relationship between Atman and the Annamaya Kosha. Therefore the Atman is not Annamaya Kosha. This food-sheath is not yours. This is gross body. You are the Self. The Self is distinct from the food-sheath, because it is the Knower of the sheath.<ref name=":0" />
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During meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.<ref name=":1" />
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Also called the physical sheath consists of gross physical body and the senses. The five organs of perception (jnanendriyas) viz. eyes, ears, nose, tongue and skin and the five organs of action (karmendriyas) viz, hands, legs, belly, genitals and rectum, are a part of it. Anna means foodgrains; hence the layer of body which is dependent and sustained on food grains is called as Annamayakosha. This layer is made of five gross material elements viz. earth, water, fire, air and ether. When food is consumed it is transformed into (rasa) plasma, liquid in which nutrients float. plasma into (rakta) blood, blood into (mamsa) muscles, muscles into (medha) fat, medha into (asthi) bones, asthi into (majja) marrow, marrow into (shukra) or the reproductive fluid. The reproductive fluid is transformed into (ojha) immunity. When this kosha is purified one becomes physically healthy.
 
Also called the physical sheath consists of gross physical body and the senses. The five organs of perception (jnanendriyas) viz. eyes, ears, nose, tongue and skin and the five organs of action (karmendriyas) viz, hands, legs, belly, genitals and rectum, are a part of it. Anna means foodgrains; hence the layer of body which is dependent and sustained on food grains is called as Annamayakosha. This layer is made of five gross material elements viz. earth, water, fire, air and ether. When food is consumed it is transformed into (rasa) plasma, liquid in which nutrients float. plasma into (rakta) blood, blood into (mamsa) muscles, muscles into (medha) fat, medha into (asthi) bones, asthi into (majja) marrow, marrow into (shukra) or the reproductive fluid. The reproductive fluid is transformed into (ojha) immunity. When this kosha is purified one becomes physically healthy.
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== प्राणमय कोश || Pranamayakosha ==
 
== प्राणमय कोश || Pranamayakosha ==
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The next of the koshas is Pranamaya kosha. Prana means energy. It is the vital force that produces the subtle vibrations related to breath, and which are the driving force behind the physical aspect of the senses and the operation of the physical body. As long as this vital principle exists in the organisms, life continues. The Pranamaya kosha consists of the five vital airs (Prana Vayus) with the five organs of action (Karma Indriyas).
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Swami Sivananda says: The attributes of the vital sheath such as hunger and thirst are superimposed on the Self. Man generally says: I am hungry. I am thirsty. I am strong. I am brave. I walk, I talk, I give. I do actions. I am dumb. I am a lame man. I am impotent. I am weak. Here the functions of the Pranamaya Kosha are falsely attributed to Atman (the 'I').<ref name=":04" />
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Prana is Jada or inert. It has no knowledge of itself. It has a beginning and an end. The Atman is pure consciousness and is eternally distinct from the Pranamaya Kosha.
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For both a healthy life and the practice of meditation, Vedanta says that it is very useful, or essential that this level of our being be trained, regulated, and directed, so that it flows smoothly. In meditation, we become aware of Pranamaya kosha, explore it, and then go inward, to and through the other koshas.<ref name=":1" />
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The energy sheath or the layer of life force which is technically called 'pran' is a very subtle layer. This kosha is responsible for all the movements and activities. Sun is the source of energy and therefore sun and the movements of sun has an effect upon the functions of this kosha. The energy of the sun is received in the plants during photosynthesis. This energy (pran) is stored in the seeds/grains. The energy is released and used by the humans when they eat and digest these grains. This kosha is subtler than Annamayakosha and holds the gross body and subtle body (consisting mind, intelligence and false ego) together. Pranmayakosha controls the food sheath. Its physical manifestation is breath. As long as this vital principle (breath) exists in the living organisms life continues. (Pran) life airs are spread all over in the atmosphere. This pran is the source of action. Unless there is pran in the body, it is dead matter.
 
The energy sheath or the layer of life force which is technically called 'pran' is a very subtle layer. This kosha is responsible for all the movements and activities. Sun is the source of energy and therefore sun and the movements of sun has an effect upon the functions of this kosha. The energy of the sun is received in the plants during photosynthesis. This energy (pran) is stored in the seeds/grains. The energy is released and used by the humans when they eat and digest these grains. This kosha is subtler than Annamayakosha and holds the gross body and subtle body (consisting mind, intelligence and false ego) together. Pranmayakosha controls the food sheath. Its physical manifestation is breath. As long as this vital principle (breath) exists in the living organisms life continues. (Pran) life airs are spread all over in the atmosphere. This pran is the source of action. Unless there is pran in the body, it is dead matter.
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== मनोमय कोश || Manomayakosha ==
 
== मनोमय कोश || Manomayakosha ==
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The next of the koshas is Manomaya kosha. Mana means mind. The mind (manas) along with the five sensory organs is said to constitute the manomaya kosa. It is the level of processing thoughts and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. The ''manomaya kosa'', or mind-sheath” is said more truly to approximate to personhood than ''annamaya kosa'' and ''pranamaya kosha''.<ref name=":05">http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748</ref>
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This Kosa is the cause of ''I'' and ''mine''. Man generally says: I think. I fancy. I am in grief. I am deluded. I am hot-tempered. I am the enjoyer, I am a sickly person. I am the desirer. I am the seer, the taster, the smeller, toucher. I am a deaf person. I am a blind man, and so on. Here the functions of the Manomaya Kosha are falsely attributed to the Atman. Mind is associated with the Vrittis, viz., lust, anger, greed, etc. It has no steadiness. So it is a Vikari. Atman is changeless (Nirvikara) and silent witness. In reality you are the Atman. Therefore, you are not the Manomaya Kosha.<ref name=":0" />
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In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining koshas.<ref name=":1" />
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It is made of mind. It is the middle layer. Two layers are ahead and two layers are behind it. Therefore it is very important and powerful layer. It controls all the layers. Mind is the cause of elevation and also degradation. It is our worst enemy if uncontrolled and our best friend if controlled. The mind has impurities of lust, greed, pride, anger, illusion and envy. It is the seat of all the thoughts, feelings and desires.
 
It is made of mind. It is the middle layer. Two layers are ahead and two layers are behind it. Therefore it is very important and powerful layer. It controls all the layers. Mind is the cause of elevation and also degradation. It is our worst enemy if uncontrolled and our best friend if controlled. The mind has impurities of lust, greed, pride, anger, illusion and envy. It is the seat of all the thoughts, feelings and desires.
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== विज्ञानमय कोश || Vijnanmayakosha ==
 
== विज्ञानमय कोश || Vijnanmayakosha ==
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The next of the koshas is Vijnanamaya kosha. Vijnana means knowing. Buddhi or intellect with its modifications and the five organs of knowledge, having the characteristics of the agent constitutes the Vijnanamaya Kosha or the knowledge-sheath. It knows, decides, judges, and discriminates between this and that, between useful and not useful.<ref name=":0" />
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Man generally says: I am the agent. I am a man of firm determination. I am a man of intelligence. I am a learned man. I can understand everything beautifully. I can remove the doubts of others. I know the Vedas. I am a wise man. This knowledge-sheath cannot be the self-effulgent pure Atman, because it is subject to change, it has a beginning and an end; it is an effect of Sattva-Guna; it is Jada or insentient; it is not self-luminous; it is a limited thing; it is an object; it is not constantly present; it gets involved during deep sleep. An unreal thing cannot therefore be taken for the eternal, real Atman. You are not the Vijnanamaya Kosha. You are the Knower of this sheath and as such are entirely distinct from it.<ref name=":0" />
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The Vijnanmayakosha is composed of the buddhi or intelligence. This intellectual sheath is subtler than the Manomayakosha. This kosha has the power of discrimination, reasoning, thinking, determination and it also touches the fifth layer. Intelligence processes the requests of the mind in order to make judgments and decisions. If the intelligence is strong it controls the actions of the minds and directs it towards the soul. If it is weak, it gets dominated by the mind and acts to fulfill the desires of the mind.  
 
The Vijnanmayakosha is composed of the buddhi or intelligence. This intellectual sheath is subtler than the Manomayakosha. This kosha has the power of discrimination, reasoning, thinking, determination and it also touches the fifth layer. Intelligence processes the requests of the mind in order to make judgments and decisions. If the intelligence is strong it controls the actions of the minds and directs it towards the soul. If it is weak, it gets dominated by the mind and acts to fulfill the desires of the mind.  
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== आनंदमय कोश  || Anandmayakosha ==
 
== आनंदमय कोश  || Anandmayakosha ==
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The fifth sheath is the Anandamaya Kosha. This is the most interior of the koshas, and is the first of the koshas surrounding the Atman. This blissful sheath is a reflection of the Atman which is truth, beauty, bliss absolute. In deep sleep, when the mind and senses cease functioning, it still stands between the finite world and the self.<ref name=":1" />
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It is endowed with the three Vrittis, viz., Priya, Moda and Pramoda. Priya is the happiness that arises in one from the mere sight of a desired object. Moda is the happiness which one enjoys when he is in possession of a desired object. Pramoda is the happiness which one gets from the actual enjoyment of the desired object. This sheath makes itself spontaneously felt to the fortunate during the fruition of their virtuous deeds.<ref name=":0" />
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Man generally says: I am the enjoyer. I am happy. I am peaceful. I am contented. I am Sattvic. I am Rajasic. I am Tamasic. I am a dull man. I am an ignorant man. I am a miserable man. I am a discontented person. I am a man of discrimination. I am a vicious person. I am a deluded person. Here the attributes of the Anandamaya Kosha are falsely ascribed to the Atman.<ref name=":0" />
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The Anandamaya Kosha cannot be the Atman, because it is endowed with changeful attributes. It is a modification of Prakriti. It is the effect of past good deeds. It has an end. You are not the Anandamaya Kosha. You are entirely distinct from this sheath. You are always the knower of this sheath.<ref name=":0" />
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It is the subtle most of the five koshas. In the silence of deep meditation, this too is let go of, so as to experience the center.<ref name=":1" />
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The purpose of our existence in this world is found in the Anandmayakosha. It is also called as the blissful sheath. It is subtler than the Vijnanamaya kosha. It consists of the atma and paramatma. Both of them are situated transcendentally in the region of the heart. The paramatma is not affected by the fruits of the action of the atma, Karma. The individual atma when considers itself as the body, subtle or gross, it falls in the illusion and gets bound. Then it identifies itself as some 'upadhi' post (human, animal, man,woman, american, indian, engineer, doctor etc). Samadhi is that state when the Atma realizes itself and the perceives the Paramatma. This sheath deals with the false ego, which is called ahankar or chitta. The feeling of I, me and mine is generated from here.  
 
The purpose of our existence in this world is found in the Anandmayakosha. It is also called as the blissful sheath. It is subtler than the Vijnanamaya kosha. It consists of the atma and paramatma. Both of them are situated transcendentally in the region of the heart. The paramatma is not affected by the fruits of the action of the atma, Karma. The individual atma when considers itself as the body, subtle or gross, it falls in the illusion and gets bound. Then it identifies itself as some 'upadhi' post (human, animal, man,woman, american, indian, engineer, doctor etc). Samadhi is that state when the Atma realizes itself and the perceives the Paramatma. This sheath deals with the false ego, which is called ahankar or chitta. The feeling of I, me and mine is generated from here.  
  
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