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Panchakoshas (Samskrit: पञ्चकोशाः) literally mean the "five koshas". The term kosha (कोशः) is used in the meaning of sheath, container, layer or vesture often used to metaphorically describe the nested layers of a [[Jiva (जीवः)|Jiva]], like the concentric sheaths of an onion. Yet another pivotal concept of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]], this topic deals with the identity of the [[Jiva (जीवः)|Jiva]], as an embodied form distinct from [[Atman (आत्मन्)|Atman]] or [[Indian Concept of Self|Self]]. The three shariras or bodies which constitute a human being is seen in the Taittiriya Upanishad. This knowledge gives insights into how the Atman is bound in various layers of physical existence, the need to take an inward journey, and finally attain freedom from a bound state. Knowing these five koshas helps [[Purusha (पुरुषः)|Purusha]] uncouple from Prkrti and recognize the highest good. The Yoga path of Self-realization is one of progressively moving inward through each of these sheaths to experience the eternal center of consciousness.<ref name=":0">http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748</ref>    

Panchakoshas (Samskrit: पञ्चकोशाः) literally mean the "five koshas". The term kosha (कोशः) is used in the meaning of sheath, container, layer or vesture often used to metaphorically describe the nested layers of a [[Jiva (जीवः)|Jiva]], like the concentric sheaths of an onion. Yet another pivotal concept of [[Sanatana Dharma (सनातनधर्मः)|Sanatana Dharma]], this topic deals with the identity of the [[Jiva (जीवः)|Jiva]], as an embodied form distinct from [[Atman (आत्मन्)|Atman]] or [[Indian Concept of Self|Self]]. The three shariras or bodies which constitute a human being is seen in the Taittiriya Upanishad. This knowledge gives insights into how the Atman is bound in various layers of existence, how to pu, liberate oneself, liberate oneself and finally attain the perfection of life.   

Spiritual traditions originated in India have linked vitality to mental, physical, and spiritual health and viewed it as something that can be actively nourished or depleted. The sheath of emotions and rationality or intellect corresponds to our root inclination–partly innate, partly acquired through socialization, creates a distinction between self and the social and natural environment, and engenders dualities and distinctions<ref name=":02">Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>.  

 

Spiritual traditions originated in India have linked vitality to mental, physical, and spiritual health and viewed it as something that can be actively nourished or depleted. The sheath of emotions and rationality or intellect corresponds to our root inclination–partly innate, partly acquired through socialization, creates a distinction between self and the social and natural environment, and engender dualities and distinctions<ref name=":02">Pandey, A., & Navare, A. V. (2018). Paths of Yoga: Perspective for Workplace Spirituality. In ''The Palgrave Handbook of Workplace Spirituality and Fulfilment''. Palgrave Macmillan Cham.</ref>.  

==परिचयः॥ Introduction==

==परिचयः॥ Introduction==

In the Taittriya Upanishad and in later day texts like Panchadashi by Vidyaranya Svami and Tattvabodha by Shri Shankaracharya, we find details about the five sheaths that encapsulate the Inner Consciousness or the Pure Consciousness of a being. In the Taittriya Upanishad, Brahmanandavalli, the discussion about Annamaya kosha starts towards the end of Prathama Anuvaka and the concluding Anandamaya kosha is presented in the Panchama Anuvaka. While a few sheaths are gross or visible to the eye, the others are subtle and invisible to the eye. At the worldly interactive level, a human being is active at the physical, vital and mental bodies and any disturbance in these bodies leads to visible altered mental and physical health of the being as per the Ayurvedic texts. [[File:4. Panchakoshas(Article).jpg|306x306px|'''<big>Panchakoshas</big>'''|alt=|right|frameless]]In Yoga tradition, human existence is accepted to be in the form of sheaths infolded which gets unfolded with his increasing levels of awareness.<ref name=":02" /> The five sheaths mentioned are<ref>Taittriyopanishad, Sanuvaad Shankarabhashya-sahita (2000 Third Edition) Gorakhpur: Gita Press. (Pages - 120)</ref><ref>Pillay, Y., Ziff, K. K., & Bhat, C. S. (2008). Vedanta personality development: A model to enhance the cultural competency of psychotherapist. International Journal of Hindu Studies, 12(1), 65–79. doi: 10.1007/s11407-008 9057-9</ref>

In the Taittriya Upanishad and in later day texts like Tattvabodha by Shri Shankaracharya, and Panchadashi by Vidyaranya Svami we find details about the five sheaths that encapsulate the Inner Consciousness or the Pure Consciousness of a being. In the Taittriya Upanishad, Brahmanandavalli, the discussion about Annamaya kosha starts towards the end of Prathama Anuvaka and the concluding Anandamaya kosha is presented in the Panchama Anuvaka. While a few sheaths are gross or visible to the eye, the others are subtle and invisible to the eye. At the worldly interactive level, a human being is active at the physical, vital and mental bodies and any disturbance in these bodies leads to visible altered mental and physical health of the being as per the Ayurvedic texts. [[File:4. Panchakoshas(Article).jpg|306x306px|'''<big>Panchakoshas</big>'''|alt=|right|frameless]]In Yoga tradition, human existence is accepted to be in the form of sheaths infolded which gets unfolded with his increasing levels of awareness.<ref name=":02" /> The five sheaths mentioned are<ref>Taittriyopanishad, Sanuvaad Shankarabhashya-sahita (2000 Third Edition) Gorakhpur: Gita Press. (Pages - 120)</ref><ref>Pillay, Y., Ziff, K. K., & Bhat, C. S. (2008). Vedanta personality development: A model to enhance the cultural competency of psychotherapist. International Journal of Hindu Studies, 12(1), 65–79. doi: 10.1007/s11407-008 9057-9</ref>

#अन्नमयकोशः॥ Annamaya kosha (physical)

#'''अन्नमयकोशः॥ Annamaya kosha (physical)'''

#प्राणमयकोशः ॥ Pranamaya kosha (vital air or energy)

#'''प्राणमयकोशः ॥ Pranamaya kosha (vital air or energy)'''

#मनोमयकोशः ॥ Manomaya kosha (mental)

#'''मनोमयकोशः ॥ Manomaya kosha (mental)'''

#विज्ञानमयकोशः ॥ Vijnanamaya kosha (intellectual)

#'''विज्ञानमयकोशः ॥ Vijnanamaya kosha (intellectual)'''

#आनन्दमयकोशः ॥ Anandamaya kosha (bliss)

#'''आनन्दमयकोशः ॥ Anandamaya kosha (bliss)'''

Vedanta Darsana sees the five sheaths as distinctly different than Atman and therefore what is real (the Atman) is obfuscated by the reality that we construct for ourselves through the experiences of the five sheaths<ref name=":2">Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.</ref>. Shankaracharya describes the purpose of the sheaths as “I know the different conditions of my bodies and sheaths and therefore I am different from them.”<ref>Tejomayananda, S. (2010). Tattva Bodha: Commentary by Swami Tejomayananda. Mumbai, IN: Central Chinmaya Mission Trust.</ref> In Tattvabodha, Shankaracharya, elaborates how the knowledge of Panchakosha tattvas which will bring about the discriminatory knowledge or viveka ([[Tattva-viveka Prakriyas in Vedanta (वेदान्ते तत्वविवेक-प्रक्रियाः)|tattva-viveka]]) required for understanding the Supreme Self, the Brahman.  

Vedanta Darsana sees the five sheaths as distinctly different than Atman and therefore what is real (the Atman) is obfuscated by the reality that we construct for ourselves through the experiences of the five sheaths<ref name=":2">Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.</ref>. Shankaracharya describes the purpose of the sheaths as “I know the different conditions of my bodies and sheaths and therefore I am different from them.”<ref>Tejomayananda, S. (2010). Tattva Bodha: Commentary by Swami Tejomayananda. Mumbai, IN: Central Chinmaya Mission Trust.</ref> In Tattvabodha, Shankaracharya, elaborates how the knowledge of Panchakosha tattvas which will bring about the discriminatory knowledge or viveka ([[Tattva-viveka Prakriyas in Vedanta (वेदान्ते तत्वविवेक-प्रक्रियाः)|tattva-viveka]]) required for understanding the Supreme Self, the Brahman.  

==पञ्चकोशविवेक-प्रयोजनम् ॥ Use of the Knowledge of Panchakoshas==

==पञ्चकोशविवेक-प्रयोजनम् ॥ Use of the Knowledge of Panchakoshas==

Vidyaranya's Panchadashi spells out the prayojana or use of the knowledge of Panchakoshas summarily extending it from the Taittriya Upanishad.<blockquote>यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ (Tait. Upan. 2.1.1)<ref name=":3">Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4% Brahmananda Valli])</ref></blockquote>The knowledge which aids to explore that which is "hidden" and helps a seeker to recognize Brahman - is the chief purpose of Panchakosha-viveka.  Symbolically Brahmatattva which is well "hidden" is revealed by the knowledge of Panchakoshas.<blockquote>गुहाहितं ब्रह्म यत्तत्पञ्चकोशविवेकतः । बोद्धुं शक्यं ततः कोशपञ्चकं प्रविविच्यते ॥ १॥ (Panchdashi. 3.1)<ref name=":4">Panchadashi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0% Pariccheda 3])</ref></blockquote>It is said that by removing each layer of the Panchakoshas, the hidden Brahmatattva is revealed; thus pointing to the fact that Panchakoshas are separate (caused by Avidya or Ignorance) from what they encase, namely the seed of Brahman.<ref name=":5">Pt. Ramavatara Vidyabhaskar. ''Panchadashi by Sri.Vidyaranyamuni.'' Lahore: Hindi Bhavan Press (Pages 72-90)</ref> Further Vidyaranya elaborates on the location of each of these Koshas thus,<blockquote>देहादभ्यन्तरः प्राणः प्राणादभ्यन्तरं मनः । ततः कर्ता ततो भोक्ता गुहा सेयं परम्परा ॥ २॥ (Panchadashi. 3.2)<ref name=":4" /></blockquote>Encased within the Deha (body) is the Prana (Vital Energy), Prana encircles the Manas (Mind) and internal to the Manas is the Buddhi (intellect), and internal to Buddhi is Ananda (Bliss) and this is called as Guha.<ref name=":5" /> In this hidden cave is the Brahman who is understood by removing each of the layers of Panchakoshas.

Vidyaranya's Panchadashi spells out the prayojana or use of the knowledge of Panchakoshas summarily extending it from the Taittriya Upanishad.<blockquote>यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ (Tait. Upan. 2.1.1)<ref name=":3">Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4% Brahmananda Valli])</ref></blockquote>The knowledge which aids to explore that which is "hidden" and helps a seeker to recognize Brahman - is the chief purpose of Panchakosha-viveka.  Symbolically Brahmatattva which is well "hidden" is revealed by the knowledge of Panchakoshas.<blockquote>गुहाहितं ब्रह्म यत्तत्पञ्चकोशविवेकतः । बोद्धुं शक्यं ततः कोशपञ्चकं प्रविविच्यते ॥ १॥ (Panchadashi. 3.1)<ref name=":4">Panchadashi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0% Pariccheda 3])</ref></blockquote>It is said that by removing each layer of the Panchakoshas, the hidden Brahmatattva is revealed; thus pointing to the fact that Panchakoshas are separate (caused by Avidya or Ignorance) from what they encase, namely the seed of Brahman.<ref name=":5">Pt. Ramavatara Vidyabhaskar. ''Panchadashi by Sri.Vidyaranyamuni.'' Lahore: Hindi Bhavan Press (Pages 72-90)</ref> Further Vidyaranya elaborates on the location of each of these Koshas thus,<blockquote>देहादभ्यन्तरः प्राणः प्राणादभ्यन्तरं मनः । ततः कर्ता ततो भोक्ता गुहा सेयं परम्परा ॥ २॥ (Panchadashi. 3.2)<ref name=":4" /></blockquote>Encased within the Deha (body) is the Prana (Vital Energy), Prana encircles the Manas (Mind) and internal to the Manas is the Buddhi (intellect), and internal to Buddhi is Ananda (Bliss) and this is called as Guha.<ref name=":5" /> In this hidden cave is the Brahman who is understood by removing each of the layers of Panchakoshas.

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.