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Line 90: − − In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining koshas.<ref name=":1" /> − अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । (Tait. Upan. 2.1.3)+ − + + + − + + + + + + + Line 111:
Line 117: − + − + − 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" />+ − ___________________________+ − 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. + − A yogi does self analysis and investigation and uses this kosha towards self realization. Meditation when used as a therapeutic tool works in this kosha. All sorts of reasoning, counselling and other psychotherapies also act on this kosha.+ − + − + + + + + + + + + + + + − + − − + − − + − Line 166:
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→मनोमयकोशः ॥ Manomayakosha
The five physiological functions like prana, etc., and the five organs of action like speech etc., (Karma Indriyas) together form the vital air sheath.<ref name=":7" />
The five physiological functions like prana, etc., and the five organs of action like speech etc., (Karma Indriyas) together form the vital air sheath.<ref name=":7" />
'''Panchadasi''' describes that the Pranamaya kosha cannot be Atman <blockquote>पूर्णो देहे बलं यच्छन्नक्षाणां यः प्रवर्तकः । वायुः प्राणमयो नासावात्मा चैतन्यवर्जनात् ॥ ५॥ (Panchadashi. 3.5)<ref name=":4" /></blockquote>That Prana which pervades the whole body, gives it strength and enables the senses to operate is known as the Pranamaya sheath made of vital airs. Neither is this Atman, as it is devoid of chaitanya (consciousness). Prana is Jada or inert. <ref>Rau, Srinivas. M. and Aiyar, Krishnaswamy. K. A. (1912) ''Panchadasi of Vidyaranya, With English translation, explanation, notes and summary of each chapter.'' Srirangam: Sri Vani Vilas Press. (Pages 82-100)</ref>
'''Panchadasi''' describes that the Pranamaya kosha cannot be Atman <blockquote>पूर्णो देहे बलं यच्छन्नक्षाणां यः प्रवर्तकः । वायुः प्राणमयो नासावात्मा चैतन्यवर्जनात् ॥ ५॥ (Panchadashi. 3.5)<ref name=":4" /></blockquote>That Prana which pervades the whole body, gives it strength and enables the senses to operate is known as the Pranamaya sheath made of vital airs. Neither is this Atman, as it is devoid of chaitanya (consciousness). Prana is Jada or inert. <ref name=":8">Rau, Srinivas. M. and Aiyar, Krishnaswamy. K. A. (1912) ''Panchadasi of Vidyaranya, With English translation, explanation, notes and summary of each chapter.'' Srirangam: Sri Vani Vilas Press. (Pages 82-100)</ref>
'''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=":0" />
'''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=":0" />
This Kosha is the cause of ''I'' and ''mine'' reflecting the I-sense. Upon illumination by the Atman on the Antahkarana, the self sense originates as Aham (I in English) and attaches to the mind-body complex. Thus Aham is associated with the Jiva as the function of the mind or mental apparatus called Antahkarana. The function is known as Ahamkara. 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. Hence Atman is distinct from the Manomaya Kosha.<ref name=":0" />
This Kosha is the cause of ''I'' and ''mine'' reflecting the I-sense. Upon illumination by the Atman on the Antahkarana, the self sense originates as Aham (I in English) and attaches to the mind-body complex. Thus Aham is associated with the Jiva as the function of the mind or mental apparatus called Antahkarana. The function is known as Ahamkara. 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. Hence Atman is distinct from the Manomaya Kosha.<ref name=":0" />
'''Taittriya Upanishad''' <ref name=":32" />elaborates Manomaya kosha as
'''Taittriya Upanishad''' <ref name=":32" />elaborates Manomaya kosha as
यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा । (Tait. Upan. 2.1.4)
The Manomaya kosha fills the Pranamaya kosha. This is also the form of man.<ref name=":6" /> It is made up of vrittis such as kama (desires) and samkalpa (formative thoughts). It has also been called self because it is subtler than the
The Manomaya kosha fills the Pranamaya kosha. This is also the form of man.<ref name=":6" /> It is made up of vrittis such as kama (desires) and samkalpa (formative thoughts). It has also been called self because it is subtler than the Pranamaya and controls the prana.<ref name=":6" />
'''Tattvabodha''' defines the Manomaya kosha as<ref name=":7" />
'''Tattvabodha''' defines the Manomaya kosha as<ref name=":7" />
मनोमयः कोशः कः ? मनश्च ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स मनोमयः कोशः ।
मनोमयः कोशः कः ? मनश्च ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स मनोमयः कोशः ।
What is Manomayaḥ kośaḥ? The mind and the five sense organs of perception (jnana indriyas) together form the mental sheath.<ref name=":7" />
This mental sheath is more powerful than Pranmayakosha and also controls the vital air and the food sheaths being inside the Pranmayakosha. For instance, when the mind is disturbed, the physiological functions (pranas) and the physical body are affected. But it is also governed by the two koshas superior to it. The Manomayakosha is purified by hearing adhyatmik knowledge. This kosha according to yogis can be kept in good discipline by ''Pratyahara''. Many modalities of treatment like aroma, music, color, work in this kosha.
This mental sheath is more powerful than Pranmayakosha and also controls the vital air and the food sheaths being inside the Pranmayakosha. For instance, when the mind is disturbed, the physiological functions (pranas) and the physical body are affected. But it is also governed by the two koshas superior to it. The Manomayakosha is purified by hearing adhyatmik knowledge. This kosha according to yogis can be kept in good discipline by ''Pratyahara''. Many modalities of treatment like aroma, music, color, work in this kosha.
'''Domain:''' Mind
'''Panchadasi''' clarifies why Manomaya kosha cannot be Atman.
अहतां ममतां देहे गृहादौ च करोति यः । कामाद्यवस्थया भ्रान्तो नासावात्मा मनोमयः ॥ ६॥ (Panchadashi. 3.6)<ref name=":4" />
That which produces the ideas of ‘ I ’ and 'mine' in the body and house etc., respectively, is the sheath of mind As it is swayed and confused by states of likes and dislikes due to desires and has no stability it cannot be Atman.<ref name=":8" /> In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining koshas.<ref name=":1" />
'''Domain:''' Mind (Antahkarana functionality)
'''Function:''' To respond to the needs of the senses through thinking, feeling, willing in a given situation with the help of intelligence. Mind responds in two ways, (sankalp) accepting and (vikalp) rejecting
'''Function:''' To respond to the needs of the senses through thinking, feeling, willing in a given situation with the help of intelligence. Mind responds in two ways, (sankalp) accepting and (vikalp) rejecting
'''Favorable factors:''' Success, educative excursions, friendship with scholars, mantra and shloka chanting, classical meditational music, determined ambition, obedience, humility, simplicity
'''Favorable factors:''' Success, educative excursions, friendship with scholars, mantra and shloka chanting, classical meditational music, determined ambition, obedience, humility, simplicity
'''Unfavourable factors:''' Defeat, loneliness, bad company, defamation, fear of danger, family conflict, insomnia, greed, illuison, criticism, enmity, poverty, over entertainment.
'''Unfavourable factors:''' Defeat, loneliness, bad company, defamation, fear of danger, family conflict, insomnia, greed, illusion, criticism, enmity, poverty, over entertainment.
== विज्ञानमयकोशः ॥ Vijnanmayakosha ==
== विज्ञानमयकोशः ॥ Vijnanamayakosha ==
Inner to the Manomaya kosha is the 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" />
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" />
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" />
'''Taittriya Upanishad''' <ref name=":32" />elaborates Vijnanamaya kosha as
विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद । तस्माच्चेन्न प्रमाद्यति शरीरे पाप्मनो हित्वा । सर्वान्कामान्समश्नुत इति ।
Intelligence actualizes yajna. This statement will be intelligible only if buddhi or vijnana carries the reflection of the consciousness (Atman) is treated as an agent who performs the yajna. All devas worship intelligence as Brahman. Knowing intelligence as Brahman, unswerving in this knowledge one attains all desires getting rid of the sins of the body. <ref name=":6" /><ref>Balasubramanian, R. Taittriya Upanishad Bhashya Vartika of Suresvaracharya. (Pages 433-434)</ref>
'''Domain'''
Vijnanamaya or the determinative faculty is the Inner self as it is the prime mover of the mental vrittis. Thus, Vijnana is the agent of all thoughts and actions. Then, the self which has entered here, like the sun in the water, etc., with the attributes of enjoyer and doer; this is the seer, toucher, hearer, smeller, taster, thinker, knower, doer, the intelligent self (''Vignâna'' means the intellect being the instrument by which things are known). Here, it means, he who knows, ''i.e.,'' the knower. <ref name=":6" />
Memory, foresightedness, broadmindedness, decision making, power of discrimination
'''Panchadasi''' clarifies why Vijnanamaya kosha cannot be Atman itself as it is subject to modifications.
लीना सुप्तौ वपुर्बोधे व्याप्नुयादानखाग्रगा । चिच्छायोपेतधीर्नात्मा विज्ञानमयशब्दभाक् ॥ ७॥
कर्तृत्वकरणत्वाभ्यां विक्रियेतान्तरिन्द्रियम् । विज्ञानमनसी अन्तर्बहिश्चैते परस्परम् ॥ ८॥ (Panchadashi. 3.7-8)<ref name=":4" />
That intellect which is associated with the reflection of supreme consciousness, which becomes latent during sleep and pervades the whole body up to the tips of the nails, during waking state, forms the sheath of intellect. Neither can it be Atman. As the one internal organ manifests in two phases of Agent and Instrument, it is differentiated the sheaths of intellect and mind which respectively operate inwards and outwards.<ref name=":8" />
Meditation when used as a therapeutic tool works in this kosha. All sorts of reasoning, counselling and other psychotherapies also act on this kosha.
'''Domain:''' Memory, foresightedness, broadmindedness, decision making, power of discrimination
'''Function'''
'''Function:''' To offer advice to mind according to time place and circumstance, considering previous experiences, lessons, analysing present options, searching new innovations etc.
To offer advice to mind according to time place and circumstance, considering previous experiences, lessons, analysing present options, searching new innovations etc.
'''Favourable factors'''
'''Favourable factors:''' Hankering for meditation, inquisitiveness, taste for hearing, reading, learning scriptures, philosophical discussion, perseverance, experimenting and connection with wise persons.
Hankering for meditation, inquisitiveness, taste for hearing, reading, learning scriptures, philosophical discussion, perseverance, experimenting and connection with wise persons.
'''Unfavourable factors'''
'''Unfavourable factors:''' Being insulted or having the propensity to insult, disobedience, arrogance, fanaticism, too much strictness, suspicion, pride, over endeavour, agitation, blind faith, frog mentality, etc.
Being insulted or having the propensity to insult, disobedience, arrogance, fanaticism, too much strictness, suspicion, pride, over endeavour, agitation, blind faith, frog mentality, etc.
== आनंदमयकोशः ॥ Anandmayakosha ==
== आनंदमयकोशः ॥ Anandmayakosha ==
When the Annamayakosha gets purified one becomes healthy. When the Pranmayakosha gets purified one becomes skillful and talented. When the Manomayakosha is purified one becomes sensitive. When the Vijnanmayakosha is purified one becomes conscientious and attains wisdom. When the Anandmayakosha is purified, the person develops gratitude. So, Panchakoshas ensures a healthy, skillful, sensitive, conscientious and grateful individual. Purification of all the five sheaths is necessary for a person's complete evolution and the ultimate union with the Divine.
When the Annamayakosha gets purified one becomes healthy. When the Pranmayakosha gets purified one becomes skillful and talented. When the Manomayakosha is purified one becomes sensitive. When the Vijnanmayakosha is purified one becomes conscientious and attains wisdom. When the Anandmayakosha is purified, the person develops gratitude. So, Panchakoshas ensures a healthy, skillful, sensitive, conscientious and grateful individual. Purification of all the five sheaths is necessary for a person's complete evolution and the ultimate union with the Divine.
== Summary ==
== Summary of the Panchakoshas ==
The characteristics of each of the koshas are summarized below.
The characteristics of each of the koshas are summarized below.
{| class="wikitable"
{| class="wikitable"
# This kosha is the basis of all the systems in our body.
# This kosha is the basis of all the systems in our body.
# It has no knowledge of itself. It has a beginning and an end.
# It has no knowledge of itself. It has a beginning and an end.
|Pranamaya, Manomaya, and Vijnanamaya Koshas constitute the subtle body (Sukshma Sharira).
| rowspan="3" |Pranamaya, Manomaya, and Vijnanamaya Koshas constitute the subtle body (Sukshma Sharira).
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# It is the seat of all the thoughts, feelings and desires.
# It is the seat of all the thoughts, feelings and desires.
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|Vijnanamaya
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# It is composed of the buddhi or intelligence. It is subtler than the Manomayakosha.
# This kosha has the power of discrimination, reasoning, thinking, determination.
# It touches the fifth layer or Anandamaya kosha.
# 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 inwards to the Atman.
# If it is weak, it gets dominated by the mind and acts to fulfill the desires of the mind.
# A yogi does self analysis and investigation and uses this kosha towards self realization.
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|Vijnanamaya
|Anandamaya
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