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Line 1: − + − [[File:4. Panchakoshas(Article).jpg|thumb|413x413px|'''<big>Panchakoshas</big>''']]+ − ___________________________ + − Pancha Koshas (also '''Kosa''' Samskrit कोशाः) usually rendered "sheath", is a covering of the Atman, or Self according to Vedanta tattvas. There are five Koshas, and they are often visualized as the layers of an onion. + − − As the scabbard hides the sword, the outer shell covers the tamarind fruit, the coat covers the body, so also these five sheaths hide the Atman. The Yoga path of Self-realization is one of progressively moving inward, through each of these sheaths, so as to experience the eternal center of consciousness.<ref name=":0">http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=748</ref> − − _________________ − − Pancha Koshas (Samskrit: पञ्चकोशाः) literally mean the "five koshas". The term kosha (कोशः) is used in the meaning of sheath, container, layer or vesture. Yet another pivotal concept of Sanatana Dharma, this topic is about the five individual sheaths or layers that cover the Jiva, Atman or Self and the three shariras or bodies which constitute a human being. They are an integral part of the human existence unlike many other non-bharatiya views proclaiming that humans are mere physical bodies. According to these views the mental faculties or the mind are also directly controlled by the physical brain. Bharatiya traditions are all rooted in the fact that the human body and mind are bound as one entity until a certain stage when the being is able to overcome the karmas that make the Jiva travel in a loop of births and deaths. This concept is also a fundamental principle on which the explanation of Punarjanma or Reincarnation rests on; as the Jiva travels from one body to another with a Sukshma Sharira or subtle form in the cycle of births and deaths. Knowledge of these five koshas helps Purusha to uncouple from Prkrti and recognize the highest good. Line 17:
Line 11: − + − + − + − + − + − ==शरीरत्रयम् ॥ The Three Shariras==+ − The Pancha koshas are instrumental in designating what are called the Shariras, which have distinct roles in this grand system of Sristi. They are − #'''स्थूलशरीरम् ॥ sthūla-śarīra''' (gross body) − #'''सूक्ष्मशरीरम् ॥ sūkṣma-śarīra''' (subtle body) − #'''कारणशरीरम् ॥ kārana śarīra''' (causal body) − The outermost layer, sheath, or ''Kośa'' is called the ''annamayakośa,'' the sheath of material existence. It is his primitive identification with an ego encapsulated in his physical body (sthūla-śarīra, the gross body). Food refers to the five sense organs (eyes, ears, nose, tongue, and skin) and organs of action (speech, hands, feet, genitals, and evacuation)<ref name=":12">Chinmayananda, S. (2010b). Self unfoldment. Mumbai: Central Chinmaya Mission Trust.</ref>. − − Vital air refers to the activities that support the body and take place as a result of the air that we take in (physiological functions that result from the food sheath but do not require direct interaction with the world).<ref name=":2" /> Mental refers to the mind, which regulates the vital air sheath, such as the connection between breath and emotions<ref>Dhiman, S. (2010). Who am I: Self knowledge according to advaita vedanta. Interbeing, Spring, 17–28.</ref>. The intellectual sheath refers to the mind and the intellect. The intellect discerns and makes decisions and the mind communicates these decisions within the body<ref name=":12" />. The three layers together constitute what is called the “subtle body” (sūkṣma-śarīra), and they are the sheath of vitality (prāṇamayakośa), the sheath of emotions (''manomayakośa''), and the sheath of ratiocination (''vijñānamayakośa''). The sheath of vitality roughly corresponds to the subjective vitality<ref name=":06">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>. − − The innermost layer, the sheath of bliss (''ānandamayakośa''), comprises the “causal body” (''karana śarīra''), and it is experienced by everyone in the state of deep, dreamless sleep (''suṣuptī''), as well as during certain forms of meditation. Dualities and distinctions are not completely destroyed at this level, but they are harmonized so completely that this state is experienced as the one of profound relaxation and bliss (''Ānanda''). The bliss sheath is considered to be blissful because it is free of the agitation of the other sheaths. It is experienced only in states of deep sleep and is composed of our innate tendencies before they become thoughts or actions<ref name=":12" /><ref name=":22">Chinmayananda, S. (2011). Kindle life: The joy of living. Mumbai, IN: Central Chinmaya Mission Trust.</ref>. It is also called “causal body” because it is the ground and cause of all the other sheaths. Finally, this also is peeled away, the pure reality of the center alone remains, absolute non-duality, ineffable, indescribable, Brahman-consciousness, underlying the five sheaths and the three bodies<ref name=":06" />. This is what Vedanta suggests as the highest spiritual goal of human life. Variety and distinctions in paths of yoga can be attributed to their emphasis on different ''Kośas'' of the self<ref name=":06" />. − − +
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Panchakoshas (samskrit : पंचकोश) are discussed in the Bhriguvalli Chapter of Taittiriya Upanishad. This knowledge teaches how the atma is bound in various layers of existence, how to purify those layers and liberate oneself and finally attain the perfection of life.
[[File:4. Panchakoshas(Article).jpg|382x382px|'''<big>Panchakoshas</big>'''|alt=|right|frameless]]
Pancha Koshas (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 the insights of how the Atman is bound in various layers of existence, how to purify those layers and liberate oneself and finally attain the perfection of life.
They are an integral part of the human existence unlike many Western views proclaiming that humans are mere physical bodies. According to these views the mental faculties or the mind are also directly controlled by the physical brain. Bharatiya traditions are all rooted in the fact that the human body and mind are bound as one entity until a certain stage when the being is able to overcome the karmas that make the Jiva travel in a loop of births and deaths. This concept is also a fundamental principle on which the explanation of Punarjanma or Reincarnation rests on; as the Jiva travels from one body to another with a Sukshma Sharira or subtle form in the cycle of births and deaths. Knowledge of these five koshas helps [[Purusha (पुरुषः)|Purusha]] to 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, so as to experience the eternal center of consciousness.<ref name=":0">http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=748</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>.
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>.
In all the Yoga traditions, human existence is accepted to be in the form of sheaths infolded in her which gets enfolded with his increasing levels of awareness.<ref name=":02" /> The five sheaths 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 all the Yoga traditions, human existence is accepted to be in the form of sheaths infolded in her which gets enfolded with his increasing levels of awareness.<ref name=":02" /> The five sheaths 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>.
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>.
===पञ्चकोशविवेक-प्रयोजनम् ॥ Use of Knowledge of Panchakoshas===
===पञ्चकोशविवेक-प्रयोजनम् ॥ Use of Knowledge of Panchakoshas===
Vidyaranya's Panchadashi spells out the prayojana or use of the knowledge of Panchakoshas summarily extending it from the Taittriya Upanishad.<blockquote>यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ (Tait. Upan. 2.1.1)<ref name=":3">Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4% Brahmananda Valli])</ref></blockquote>The knowledge which aids to explore that which is "hidden" and helps a seeker to recognize Brahman - is the chief purpose of Panchakosha-viveka. Symbolically Brahmatattva which is well "hidden" is revealed by the knowledge of Panchakoshas.<blockquote>गुहाहितं ब्रह्म यत्तत्पञ्चकोशविवेकतः । बोद्धुं शक्यं ततः कोशपञ्चकं प्रविविच्यते ॥ १॥ (Panchdashi. 3.1)<ref name=":4">Panchadashi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0% Pariccheda 3])</ref></blockquote>It is said that by removing each layer of the Panchakoshas, the hidden Brahmatattva is revealed; thus pointing to the fact that Panchakoshas are separate (caused by Avidya or Ignorance) from what they encase, namely the seed of Brahman.<ref name=":5">Pt. Ramavatara Vidyabhaskar. ''Panchadashi by Sri.Vidyaranyamuni.'' Lahore: Hindi Bhavan Press (Pages 72-90)</ref> Further Vidyaranya elaborates on the location of each of these Koshas thus,<blockquote>देहादभ्यन्तरः प्राणः प्राणादभ्यन्तरं मनः । ततः कर्ता ततो भोक्ता गुहा सेयं परम्परा ॥ २॥ (Panchadashi. 3.2)<ref name=":4" /></blockquote>Encased within the Deha (body) is the Prana (Vital Energy), Prana encircles the Manas (Mind) and internal to the Manas is the Buddhi (intellect), and internal to Buddhi is Ananda (Bliss) and this is called as Guha.<ref name=":5" /> In this hidden cave is the Brahman who is understood by removing each of the layers of Panchakoshas.
Vidyaranya's Panchadashi spells out the prayojana or use of the knowledge of Panchakoshas summarily extending it from the Taittriya Upanishad.<blockquote>यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ (Tait. Upan. 2.1.1)<ref name=":3">Taittriya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4% Brahmananda Valli])</ref></blockquote>The knowledge which aids to explore that which is "hidden" and helps a seeker to recognize Brahman - is the chief purpose of Panchakosha-viveka. Symbolically Brahmatattva which is well "hidden" is revealed by the knowledge of Panchakoshas.<blockquote>गुहाहितं ब्रह्म यत्तत्पञ्चकोशविवेकतः । बोद्धुं शक्यं ततः कोशपञ्चकं प्रविविच्यते ॥ १॥ (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.
==Origins==
== Origins ==
The five sheaths (pancha-koshas) from gross to fine are <ref name=":0" /><ref name=":1">http://www.swamij.com/koshas.htm</ref>
The five sheaths (pancha-koshas) from gross to fine are <ref name=":0" /><ref name=":1">http://www.swamij.com/koshas.htm</ref>
* Annamaya kosha – food – physical – the five elements
* Annamaya kosha – food – physical – the five elements
* Pranamaya kosha – breath – vital – The five Karma Indriyas are contained in the Pranamaya Kosha.
* Pranamaya kosha – breath – vital – The five Karma Indriyas are contained in the Pranamaya Kosha.
* Manomaya kosha – impressions – outer mind – The five Jnana Indriyas are contained in the Manomaya Kosha.
* Manomaya kosha – impressions – outer mind – The five Jnana Indriyas are contained in the Manomaya Kosha.
* Vijnanmaya kosha – ideas – intelligence – directed mental activity
* Vijnanmaya kosha – ideas – intelligence – directed mental activity