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'''Taittriya Upanishad''' <ref name=":32" />elaborates Vijnanamaya kosha as

'''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 ।  

विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद । तस्माच्चेन्न प्रमाद्यति शरीरे पाप्मनो हित्वा । सर्वान्कामान्समश्नुत इति । (Tait. Upan. 2.1.5)

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>

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>

The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.<ref name=":7" />

The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.<ref name=":7" />

'''Panchadasi''' clarifies why Vijnanamaya kosha cannot be Atman itself as it is subject to modifications.

'''Panchadasi''' clarifies why Vijnanamaya kosha cannot be Atman itself as it is subject to modifications.<blockquote>लीना सुप्तौ वपुर्बोधे व्याप्नुयादानखाग्रगा । चिच्छायोपेतधीर्नात्मा विज्ञानमयशब्दभाक् ॥ ७॥

कर्तृत्वकरणत्वाभ्यां विक्रियेतान्तरिन्द्रियम् । विज्ञानमनसी अन्तर्बहिश्चैते परस्परम् ॥ ८॥ (Panchadashi. 3.7-8)<ref name=":4" /></blockquote>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" />

 

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.  

Meditation when used as a therapeutic tool works in this kosha. All sorts of reasoning, counselling and other psychotherapies also act on this kosha.  

The fifth and innermost 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" />

The fifth and innermost 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" />

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" />

The Anandamaya kosha is expressed as the individual self and relates to Atman and Paramatman as per the Upanishadic analogy of two birds sitting on a tree. (Mund. Upan 3.1.1 and Shvet. Upan. 4.6) <blockquote>द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ ३.१.१ ॥ dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte ।tayor anyaḥ pippalaṃ svādv attyanaśnann anyo abhicākaśīti।। (Mund. Upan. 3.1.1)</blockquote>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 it attaches to the antahkarana vrttis considers itself as the body, subtle or gross, it falls in the illusion and gets bound in the Karmic cycle. Then it identifies itself as some 'upadhi' post (human, man, woman, American, Indian, engineer, doctor etc.).  

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" />

Anandamaya 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" />

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 always the knower of this sheath.<ref name=":0" />

'''Tattvabodha'''<ref name=":7" /> concludes the exposition of Panchakoshas, describing the Anandamaya kosha as follows.<blockquote>आनन्दमयः कः ? एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः । एतत्कोशपञ्चकम् ।</blockquote>ānandamayaḥ kaḥ ? evameva kāraṇa śarīra bhūtāvidyāstha malina sattvaṃ priyādivṛttisahitaṃ sat ānandamayaḥ kośaḥ. etatkośapañcakam.

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" />

What is Anandamaya kośaḥ? Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc., is the bliss sheath. These are the five sheaths.<ref name=":7" />

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.  

'''Panchadasi''' mentions how Anandamaya kosha differs from Atman.<blockquote>काचिदन्तर्मुखा वृत्तिरानन्दप्रतिबिम्बभाक् । पुण्यभोगे भोगशान्तौ निद्रारूपेण लीयते ॥ ९॥

Real bliss is achieved when the consciousness is changed from enjoying propensity to seva (सेवा | selfless service) attitude. When there is a feeling of gratitude. When there is no envy. When there is no sense of proprietorship. When there is no eagerness to control. This is attained after the realization of God as the supreme proprietor, controller and enjoyer.  

कादाचित्कत्वतोdऽनात्मा स्यादानन्दमयोऽप्ययम् । बिम्बभूतो य आनन्द आत्मासौ सर्वदा स्थितेः ॥ १०॥ (Panchadashi. 3.9-10)<ref name=":4" /></blockquote>Occasionally when in joy, the reward of good actions, the intellect is directed inwards and experiences the Ananda or bliss of reflection of the Atman in it. When that good experience passes one enters the form of sleep. This constitutes the sheath of bliss. Though a reflection of bliss, the self in Anandamaya is occasional and therefore cannot be Atma. Therefore, that bliss which is eternal and never changing and which causes a reflection of itself in intellect is Atman.<ref name=":5" />

The Anandamaya Kosha, thus 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. There is always the knower of this sheath.<ref name=":0" />

Gratefulness, stability, fearlessness, peace, seva (सेवा | selfless service), compassion, forgiveness, satisfaction and self realization.  

This sheath deals with the Ahankara or chitta. The feeling of I, me and mine is generated from here. Samadhi is that state when the sense of I is dropped and the individual self realizes and perceives the Paramatma. 

To offer love and compassion to all, to remain equipoise, tolerance, sacrifice, perseverance, offering values and acting for the welfare of the society

'''Favorable factors'''

'''Domain:''' Gratefulness, stability, fearlessness, peace, seva (सेवा | selfless service), compassion, forgiveness, satisfaction and self realization.  

Seeking love for the Absolute, association with holy teachers, selfless service to people in general with Supreme Lord in the centre.

'''Unfavorable factors'''

'''Function:''' To offer love and compassion to all, to remain equipoise, tolerance, sacrifice, perseverance, offering values and acting for the welfare of the society

Hypocritical disciples, praise seeking, illusion, illicit actions, deviation, boasting oneself in front of followers, offense to the holy teachers and defeat.

== Summary of the Panchakoshas ==

 

 

== Summary of the Panchakoshas and Sharira traya ==

The characteristics of each of the koshas are summarized below.  

The characteristics of each of the koshas are summarized below.  

{| class="wikitable"

{| class="wikitable"

!Characteristics

!Characteristics

!Association with Sharira

!Association with Sharira

|-

|-

|Annamaya

|Annamaya

# It is the body that physically endures the consequences of the previous karmas.

# It is the body that physically endures the consequences of the previous karmas.

|Annamaya Kosha constitutes the gross body. This is the densest sheath.

|Annamaya Kosha constitutes the gross body. This is the densest sheath.

|-

|-

|Pranamaya

|Pranamaya

# 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.

| rowspan="3" |Pranamaya, Manomaya, and Vijnanamaya Koshas constitute the subtle body (Sukshma Sharira).

| rowspan="3" |Pranamaya, Manomaya, and Vijnanamaya Koshas constitute the subtle body (Sukshma Sharira).

|-

|-

|Manomaya

|Manomaya

# The mind has impurities of lust, greed, pride, anger, illusion and envy.  

# 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 the seat of all the thoughts, feelings and desires.

|-

|-

|Vijnanamaya

|Vijnanamaya

# If it is weak, it gets dominated by the mind and acts to fulfill the desires of the mind.

# 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.

# A yogi does self analysis and investigation and uses this kosha towards self realization.

|-

|-

|Anandamaya

|Anandamaya

|

|

|

|Anandamaya kosha constitutes the karana sharira (causal body)

|}

|}