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== मनोमयकोशः ॥ Manomayakosha ==

== मनोमयकोशः ॥ Manomayakosha ==

Overlaying the Pranamaya kosha is the Manomaya kosha. Mind, though a term commonly used, is a poor translation of [[Manas (मनः)|Manas]] ,as it connotes only the volitional and perceptual faculties of the mind, which drives the Pranamaya kosha.<ref name=":6" /> The mind (manas) along with the five subtle sense organs of knowledge (Jnanendriyas) is said to constitute the manomaya kosha. 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 reflects the  psychological self of a person whereas the ''annamaya kosa'' and ''pranamaya kosha'' make up the physical or empirical visible body.<ref name=":05">http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748</ref> Manas is the important constituent of the [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|Antahkarana]] the other three being [[Chitta (चित्तम्)|chitta]], [[Buddhi (बुद्धिः)|buddhi]] and Ahamkara.

Overlaying the Pranamaya kosha is the Manomaya kosha. Mind, though a term commonly used, is a poor translation of [[Manas (मनः)|Manas]] ,as it connotes only the volitional and perceptual faculties of the mind, which drives the Pranamaya kosha.<ref name=":6" /> The mind (manas) along with the five subtle sense organs of knowledge (Jnanendriyas) is said to constitute the manomaya kosha. 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 reflects the  psychological self of a person whereas the ''annamaya kosa'' and ''pranamaya kosha'' make up the physical or empirical visible body.<ref name=":0" /> Manas is the important constituent of the [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|Antahkarana]] the other three being [[Chitta (चित्तम्)|chitta]], [[Buddhi (बुद्धिः)|buddhi]] and Ahamkara.

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<blockquote>यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा । (Tait. Upan. 2.1.4)</blockquote>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" /><blockquote>मनोमयः कोशः कः ? मनश्च ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स मनोमयः कोशः ।</blockquote>What is Manomayaḥ kośaḥ? The mind and the five sense organs of perception  (jnana indriyas) together form the mental sheath.<ref name=":7" />

 

 

'''Tattvabodha''' defines the Manomaya kosha as<ref name=":7" />

 

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.

'''Panchadasi''' clarifies why Manomaya kosha cannot be Atman.

'''Panchadasi''' clarifies why Manomaya kosha cannot be Atman.<blockquote>अहतां ममतां देहे गृहादौ च करोति यः । कामाद्यवस्थया भ्रान्तो नासावात्मा मनोमयः ॥ ६॥ (Panchadashi. 3.6)<ref name=":4" /></blockquote>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" />

 

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)

'''Domain:''' Mind (Antahkarana functionality)

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

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

 

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>

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" />

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" />