Panchakosha (पञ्चकोशाः)

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, like the concentric sheaths of an onion. Yet another pivotal concept of Sanatana Dharma, this topic deals with the identity of the Jiva, as an embodied form distinct from Atman or 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 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.

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.

परिचयः॥ Introduction

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.

In Yoga tradition, human existence is accepted to be in the form of sheaths infolded which gets unfolded with his increasing levels of awareness. The five sheaths mentioned are

1. अन्नमयकोशः॥ Annamaya kosha (physical)
2. प्राणमयकोशः ॥ Pranamaya kosha (vital air or energy)
3. मनोमयकोशः ॥ Manomaya kosha (mental)
4. विज्ञानमयकोशः ॥ Vijnanamaya kosha (intellectual)
5. 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. 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.” In Tattvabodha, Shankaracharya, elaborates how the knowledge of Panchakosha tattvas which will bring about the discriminatory knowledge or viveka (tattva-viveka) required for understanding the Supreme Self, the Brahman.

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.

यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ (Tait. Upan. 2.1.1)

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.

गुहाहितं ब्रह्म यत्तत्पञ्चकोशविवेकतः । बोद्धुं शक्यं ततः कोशपञ्चकं प्रविविच्यते ॥ १॥ (Panchadashi. 3.1)

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. Further Vidyaranya elaborates on the location of each of these Koshas thus,

देहादभ्यन्तरः प्राणः प्राणादभ्यन्तरं मनः । ततः कर्ता ततो भोक्ता गुहा सेयं परम्परा ॥ २॥ (Panchadashi. 3.2)

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. 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.

पञ्च कोशाः ॥ Panchakoshas

While most individuals seek happiness by looking outward to obtain experiences (bhoga), a person pursuing self realization (yogi) uses the body and his life time to have an inward journey. There are five sheaths or layers of our body, which are called Panchakoshas. These koshas proceed inwards from gross to subtle layers. Tattvabodha clarifies thus,

पञ्च कोशाः के ? अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्चेति ।

The five sheaths (pancha-koshas) from gross to fine are

• Annamaya kosha – food – physical sheath – describes the body made up of the five elements
• Pranamaya kosha – breath – vital energy – describes the vital force within the body and is made up of the five Karma Indriyas
• Manomaya kosha – impressions – mental sheath – describes the manas or the behavioural component common to all beings, man and animals. The five Jnana Indriyas are contained in the Manomaya Kosha.
• Vijnanamaya kosha – ideas – intelligent sheath – describes the intellectual and discerning faculty of the mind which distinguishes man from animals.
• Anandamaya kosha – experiences – blissful sheath – describes the inner most core sheath closest to the transcendental core, deals with memory, subliminal and superconscious mind

The Pranamaya, Manomaya, Vijnanamaya Koshas go to constitute the subtle or astral body or Linga Sarira. The Anandamaya Kosha forms the causal body or Karana Sarira.

It is the innate tendency of the human mind to falsely identify the self with the five Koshas. The ignorant man identifies the Self with the physical body. Others identify the Self or Atman with Prana, mind, intellect, or the Karana Sarira according to their various grades of intelligence. The Atman transcends the five sheaths. It is entirely distinct from the five sheaths.

A human being is given an opportunity to be 'Complete'. A complete person is healthy, talented, sensitive, conscientious and grateful. Such persons fill their world with happiness. If one understands the system called the body of five layers, one can understand the way to be in harmony with the whole universe.

अन्नमयकोशः॥ Annamaya Kosha

The first sheath is the outermost Jiva-encapsulating gross body which is formed from Anna (pertains to food and not to any particular grain) on which the body subsists. The human being is essentially a modification of the essence of food. The five organs of perception (jnanendriyas) viz. eyes, ears, nose, tongue and skin and the five organs of action (karmendriyas) viz, hands, legs, belly, genitals and rectum, are a part of it. This layer is made of five gross material elements viz. earth, water, fire, air and ether. When food is consumed it is transformed into (rasa) plasma, fluid in which nutrients float. Plasma transforms into (rakta) blood, blood into (mamsa) muscles, muscles into (medha) fat, medha into (asthi) bones, asthi into (majja) marrow, marrow into (shukra) or the reproductive fluid. When this kosha is purified one becomes physically healthy.

Taittriya Upanishad

अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमयः । (Tait. Upan. 2.1.1) अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीँ श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः । अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते । अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते । अद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति ।

All beings that rest on the earth are verily formed from food (Anna undergoes various transformations in the human body). They sustain on food till the end when they get merged in food. Thus Anna is the foremost form of creatures and is thus a medicine for all (as it a curative that alleviates the bodily discomfort of all). Those who meditate on food as Brahman acquire it. Creatures are born of (a modification) Anna, they grow (another modification) and sustain on Anna. The Vyutpatti Artha of Anna is also mentioned here. Since Anna is Adyate, eaten by creatures and itself Atti, eats, the creatures, it is called Annam. Annam thus stands for the gross manifestation of matter (which is consumed and which consumes).

Tattvabodha defines,

अन्नमयः कः ? अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम् । annamayaḥ kaḥ ? annarasenaiva bhūtvā annarasenaiva vṛddhiṃ prāpya annarūpapṛthivyāṃ yadvilīyate tadannamayaḥ kośaḥ sthūlaśarīram

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.

Panchadashi explains further about Annamayakosha describing how it is distinguished from Atma for the following reasons.

पितृभुक्तान्नजाद्वीर्याज्जातोऽन्नेनैव वर्धते । देहः सोऽन्नमयो नात्मा प्राक्चोर्ध्वं तदभावतः ॥ ३॥ पूर्वजन्मन्यसत्त्वे तज्जन्म सम्पादयेत्कथम् । भाविजन्मन्यसत्कर्म न भुञ्जीतेह संचितम् ॥ ४॥ (Panchadashi. 3.3-4)

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. During meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.

Domain: Physical health which includes weight, height, chest size, sight, capacity of hearing, smelling and other senses, muscles, bones, hair, strength, bodily beauty, nourishment, etc.

Functions: Food storing, attraction, reproduction and also to be the medium for the functioning of other kosha's, for example if the mind desires to enjoy a cookie, that desire is fulfilled by the body.

Favourable factors: Annamayakosha can be purified by focusing on four important factors. (Satvic ahar) food, (nidra) timely sleep, (vyayam) exercise and (suchi) cleanliness. Also Yama, niyama, asanas, tapashcharya (practice of auterity) and upavas (fasting for health) purify this kosha and make one fit to perform pranayama and control the life airs.

Unfavourable factors: Laziness, conflicts, addiction, malnutrition, starvation, disease, accident, unrestricted desires.

प्राणमयकोशः ॥ Pranamaya Kosha

The next of the koshas is Pranamaya kosha. Prana means energy. It is the vital force that produces subtle vibrations related to breath, and forms the driving force behind the physical aspect of the senses and the operation of the physical body. As long as this vital principle exists in the organisms, life continues. The Pranamaya kosha consists of the five vital airs (Prana Vayus namely prana, apana, vyana, udana and samana) with the five organs of action (Karma Indriyas). The energy sheath or the layer of life force which is technically called 'pran' is a very subtle layer. This kosha is responsible for all the movements and activities and takes the shape of the Annamaya kosha just as water takes the shape of the vessel which holds it. Sun is the source of energy and therefore sun and the movements of sun has an effect upon the functions of this kosha. The energy of the sun is received by the plants during photosynthesis. This energy (pran) is stored in the seeds/grains. The energy is released and used by the humans when they eat and digest these grains. This kosha is subtler than Annamayakosha and holds the gross body and subtle body (consisting mind, intelligence and false ego) together.

Taittriya Upanishad says

अन्योऽन्तर आत्मा प्राणमयः । तेनैष पूर्णः ।... प्राणो हि भूतानामायुः । (Tait. Upan. 2.1.2)

As compared with the body made of the essence of food, described above; there is Anya, a different, Self, which is inside (permeates the Annamaya Kosha) and constituted predominantly of Prana or Vital Air. By this Vital Prana the Self constituted by the essence of food is filled. Prana is verily the life of beings and hence it is called the Universal Life. Those who worship Prana as Brahman assuredly attain the full span of life. It should be noted that all the Koshas are referred to (falsely through Avidya) as Self, Ego or I-Factor. Simply put, the Prana fills that shape of Self (constituted by the essence of food) just like an image cast in a crucible or as water takes the shape of the vessel which holds it. Here the Pranamaya kosha is called the self because like Annamaya, it is also falsely identified with the real self or Atman.

Tattvabodha further clarifies the nature of pranamaya kosha.

प्राणमयः कः ? प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः । prāṇamayaḥ kaḥ ? prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṃ prāṇamayaḥ kośaḥ

The five physiological functions like prana, etc., and the five organs of action like speech etc., (Karma Indriyas) together form the vital air sheath.

Panchadasi describes that the Pranamaya kosha cannot be Atman

पूर्णो देहे बलं यच्छन्नक्षाणां यः प्रवर्तकः । वायुः प्राणमयो नासावात्मा चैतन्यवर्जनात् ॥ ५॥ (Panchadashi. 3.5)

That Prana which pervades the whole body, gives it strength and enables the senses to operate is known as the Pranamaya sheath made of vital airs. Neither is this Atman, as it is devoid of chaitanya (consciousness). Prana is Jada or inert.

Swami Sivananda says: The attributes of the vital sheath such as hunger and thirst are superimposed on the Self. Man generally says: I am hungry. I am thirsty. I am strong. I am brave. I walk, I talk, I give. I do actions. I am dumb. I am a lame man. I am impotent. I am weak. Here the functions of the Pranamaya Kosha are falsely attributed to Atman (the 'I').

For both a healthy life and the practice of meditation, Vedanta says that it is very useful, or essential that this level of our being be trained, regulated, and directed, so that it flows smoothly. In meditation, we become aware of Pranamaya kosha, explore it, and then go inward, to and through the other koshas.

Domain: Energy levels, skills, talents

Function: It holds the gross body and subtle body. All activities of the body are carried out. All systems of the body are based on Pranamayakosha.

Favorable factors: Sleeping early, rising early, sports, singing, elocution but the most important of them all is pranayaam. A regular pranayama workout helps maintain this kosha in good state. Acupunture, reiki and magnetotherapy seem to be working on this kosha.

Unfavourable factors: Too much or too less endeavours, fear, lamentation, uncontrolled anger, uncleanliness, indiscipline, stale humid or dry air.

मनोमयकोशः ॥ Manomayakosha

Overlaying the Pranamaya kosha is the Manomaya kosha. Mind, though a term commonly used, is a poor translation of Manas ,as it connotes only the volitional and perceptual faculties of the mind, which drives the Pranamaya kosha. 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. Manas is the important constituent of the Antahkarana the other three being chitta, 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.

Taittriya Upanishad elaborates Manomaya kosha as

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

The Manomaya kosha fills the Pranamaya kosha. This is also the form of man. 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.

Tattvabodha defines the Manomaya kosha as

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.

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.

अहतां ममतां देहे गृहादौ च करोति यः । कामाद्यवस्थया भ्रान्तो नासावात्मा मनोमयः ॥ ६॥ (Panchadashi. 3.6)

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. In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining koshas.

Domain: Mind (Antahkarana functionality)

Function: To respond to the needs of the senses through thinking, feeling, willing in a given situation with the help of intelligence. Mind responds in two ways, (sankalp) accepting and (vikalp) rejecting

Favorable factors: Success, educative excursions, friendship with scholars, mantra and shloka chanting, classical meditational music, determined ambition, obedience, humility, simplicity

Unfavourable factors: Defeat, loneliness, bad company, defamation, fear of danger, family conflict, insomnia, greed, illusion, criticism, enmity, poverty, over entertainment.

विज्ञानमयकोशः ॥ Vijnanamayakosha

Inner to the Manomaya kosha is the Vijnanamaya kosha. Vijnana means knowing. Buddhi or intellect with its modifications and the five organs of knowledge, having the characteristics of the agent constitutes the Vijnanamaya Kosha or the knowledge-sheath. It knows, decides, judges, and discriminates between this and that, between useful and not useful.

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.

Taittriya Upanishad 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 । (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.

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.

Tattvabodha defines Vijnanamaya kosha thus,

विज्ञानमयः कः ? बुद्धिज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स विज्ञानमयः कोशः । vijñānamayaḥ kaḥ ? buddhijñānendriyapañcakaṃ militvā yo bhavati sa vijñānamayaḥ kośaḥ .

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.

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

लीना सुप्तौ वपुर्बोधे व्याप्नुयादानखाग्रगा । चिच्छायोपेतधीर्नात्मा विज्ञानमयशब्दभाक् ॥ ७॥ कर्तृत्वकरणत्वाभ्यां विक्रियेतान्तरिन्द्रियम् । विज्ञानमनसी अन्तर्बहिश्चैते परस्परम् ॥ ८॥ (Panchadashi. 3.7-8)

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.

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

Domain: Memory, foresightedness, broadmindedness, decision making, power of discrimination

Function: To offer advice to mind according to time place and circumstance, considering previous experiences, lessons, analysing present options, searching new innovations etc.

Favourable factors: Hankering for meditation, inquisitiveness, taste for hearing, reading, learning scriptures, philosophical discussion, perseverance, experimenting and connection with wise persons.

Unfavourable factors: Being insulted or having the propensity to insult, disobedience, arrogance, fanaticism, too much strictness, suspicion, pride, over endeavour, agitation, blind faith, frog mentality, etc.

आनंदमयकोशः ॥ Anandamayakosha

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.

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)

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)

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.).

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.

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.

Taittriya Upanishad mentions that

अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः । .... आनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा । (Tait. Upan. 2.1.5)

Besides the Vijnanamaya kosha is another kosha which is called the Anandamaya or that formed of bliss. This Anandamaya is the enjoyer of all fruits of action and hence has been said to be formed of Ananda. Here we find the difference between the individual self (Jivatma) and Atman (consciousness-as-such). The self becomes the enjoyer due to lack of knowledge (Avidya in Advaita Vedanta) as he identifies himself with the Antahkarana. In the silence of deep meditation, this too is let go of, so as to experience the center.

Tattvabodha concludes the exposition of Panchakoshas, describing the Anandamaya kosha as follows.

आनन्दमयः कः ? एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः । एतत्कोशपञ्चकम् ।

ānandamayaḥ kaḥ ? evameva kāraṇa śarīra bhūtāvidyāstha malina sattvaṃ priyādivṛttisahitaṃ sat ānandamayaḥ kośaḥ. etatkośapañcakam.

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.

Panchadasi mentions how Anandamaya kosha differs from Atman.

काचिदन्तर्मुखा वृत्तिरानन्दप्रतिबिम्बभाक् । पुण्यभोगे भोगशान्तौ निद्रारूपेण लीयते ॥ ९॥ कादाचित्कत्वतोdऽनात्मा स्यादानन्दमयोऽप्ययम् । बिम्बभूतो य आनन्द आत्मासौ सर्वदा स्थितेः ॥ १०॥ (Panchadashi. 3.9-10)

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.

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.

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.

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

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

The characteristics of each of the koshas are summarized below.

Kosha	Characteristics	Association with Sharira
Annamaya	It is the combination of five elements. The body is nourished by food. It dies without food. It is subject to six changes (Shad-bhava-vikara, viz., birth, existence, growth, change, decay and death). The Annamayakosha through the senses comes in contact with the external world and the sense objects. It does not exist prior to birth or posterior to death. It is the body that physically endures the consequences of the previous karmas.	Annamaya Kosha constitutes the gross body. This is the densest sheath.
Pranamaya	It controls the food sheath. Its physical manifestation is breath. It is the combination of five pranas and the five karma indriyas As long as this vital principle (breath) exists in the living organisms life continues. The subtle body stores five critical things that determine the next birth's body, the unfulfilled desires, memories, the fruits of pious and impious activities, and the sadhana (adhyatmik activities). The Pranamaya kosha is the doorway between the gross and subtle bodies. This kosha is the basis of all the systems in our body. It has no knowledge of itself. It has a beginning and an end.	Pranamaya, Manomaya, and Vijnanamaya Koshas constitute the subtle body (Sukshma Sharira).
Manomaya	Mind is the central layer connecting the two outer layers of the body and inner layers of intellect. It permeates all the koshas. Mind is the cause of elevation and also degradation. It is our worst enemy if uncontrolled and our best friend if controlled. The mind has impurities of lust, greed, pride, anger, illusion and envy. It is the seat of all the thoughts, feelings and desires.
Vijnanamaya	It is composed of the buddhi or intelligence. It is subtler than the Manomayakosha. This kosha has the power of discrimination, reasoning, thinking, determination. It touches the fifth layer or Anandamaya kosha. Intelligence processes the requests of the mind in order to make judgments and decisions. If the intelligence is strong it controls the actions of the minds and directs it inwards to the Atman. 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.
Anandamaya	It is subtler than the Vijnanamaya kosha. It is the subtlemost of the five koshas. The purpose of our existence in this world is found in the Anandmayakosha. It exist in deep sleep and is called as the causal body	Anandamaya kosha constitutes the karana sharira (causal body)