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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=":32" /></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.

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=":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.

 

 

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा । (Tait. Upan. 2.1.4)

'''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" />

'''Swami Sivananda''' says - 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" />

 

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" />

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.  

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

'''Unfavorable factors:''' 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 and Sharira traya ==

== Association of 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"

!Kosha

!Kosha