Changes

That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.<ref name=":7" />

That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.<ref name=":7" />

[[File:5. Repurposed(Cycle of Birth and Death).png|right|frameless|Shadbhava Vikaras]]

[[File:5. Repurposed(Cycle of Birth and Death).png|right|frameless|Shadbhava Vikaras]]

'''Panchadashi''' explains  further about Annamayakosha describing how it is distinguished from Atma for the following  reasons. <blockquote>पितृभुक्तान्नजाद्वीर्याज्जातोऽन्नेनैव वर्धते । देहः सोऽन्नमयो नात्मा प्राक्चोर्ध्वं तदभावतः ॥ ३॥ पूर्वजन्मन्यसत्त्वे तज्जन्म सम्पादयेत्कथम् । भाविजन्मन्यसत्कर्म न भुञ्जीतेह संचितम् ॥ ४॥ (Panchadashi. 3.3-4)<ref name=":42">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>The food (Anna) consumed by the mother and father is transformed into virya (seed) from which gives rise to the physical body and is also nourished further by Anna. Thus it is evident that the body is a mere transformation of the food that is eaten and for this reason it is the Annamaya Deha not the Atman. This body is non-existent both prior to birth and after death, similar to a pot which is said to be non-existent before its creation and ceases to exist after its destruction.  

'''Panchadashi''' explains  further about Annamayakosha describing how it is distinguished from Atma for the following  reasons. <blockquote>पितृभुक्तान्नजाद्वीर्याज्जातोऽन्नेनैव वर्धते । देहः सोऽन्नमयो नात्मा प्राक्चोर्ध्वं तदभावतः ॥ ३॥ पूर्वजन्मन्यसत्त्वे तज्जन्म सम्पादयेत्कथम् । भाविजन्मन्यसत्कर्म न भुञ्जीतेह संचितम् ॥ ४॥ (Panchadashi. 3.3-4)<ref name=":4" /></blockquote>The food (Anna) consumed by the mother and father is transformed into virya (seed) from which gives rise to the physical body and is also nourished further by Anna. Thus it is evident that the body is a mere transformation of the food that is eaten and for this reason it is the Annamaya Deha not the Atman. This body is non-existent both prior to birth and after death, similar to a pot which is said to be non-existent before its creation and ceases to exist after its destruction.  

'''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" /> During meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.<ref name=":1" />  

'''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" /> During meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.<ref name=":1" />  

== 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=":0" /> 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.

'''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" />  

'''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" />  

'''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" />

'''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" />

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

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

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.).  

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.).  

'''Taittriya Upanishad''' mentions that  <blockquote>

'''Taittriya Upanishad''' mentions that  <blockquote>

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

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

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" />

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=":8" />

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" />  

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" />  

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.   

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.   

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

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