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Line 2: − + − 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>+ − + − + Line 16:
Line 16: − + − + − + − + − + − + − + − + − + − + − − == What are 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. − − The five layers are − − # Annamayakosha (physical sheath) describes the body − # Pranamayakosha (energy or vital-air sheath) describes the vital force within the body − # Manomayakosha (mental sheath) describes the behavioural component within the vital force. It is common to man and animals. − # Vijnanamayakosha (intelligent sheath) describes the intellectual component within the manomayakosha, that distinguishes the man from animals. − # Anandamayakosha (blissful sheath) is the highest development of man consisting of his self-realization leading to the anandayamaya state. − − The gross body or sthula sharira is the physical body. Subtle body or sukshma sharira is furthur divided into two. In the head area lives the mind and intellect and the causal body or karan sharira is in the heart area and here lives ego and chitta. Food sheath and the gross portion of vital-air sheath together constitutes the gross body. The subtle portion of vital-air sheath together constitute the gross body. The subtle portion of vital-air sheath combined with mental and intellectual sheaths form the subtle body. While the gross body is made of gross matter, the subtle body is constituted of passions, desires, emotions, feeling and thoughts. Bliss sheath is the causal body consisting of (vasanas) desires for enjoyment alone. − + − Annamaya Kosha is this gross body. This is the densest sheath. 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).<ref name=":04">http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=748</ref>+ − Atman is entirely distinct from the Annamaya sheath or physical body. It does not exist prior to birth or posterior to death. It is the combination of five elements.+ − 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" />+ + + − ______________________+ + + + + + − 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.+ − ====Taittriya Upanishad==== − <blockquote>अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमयः । (Tait. Upan. 2.1.1)<ref name=":32">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><blockquote>अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीँ श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः ।</blockquote><blockquote>अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते ।</blockquote><blockquote>अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते ।</blockquote><blockquote>अद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति । (Tait. Upan. 2.1.2)</blockquote>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).<blockquote>अन्योऽन्तर आत्मा प्राणमयः । तेनैष पूर्णः । (Tait. Upan. 2.1.2)</blockquote>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. 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.<ref>Swami Sharvananda (1921) ''Tattiriya Upanishad, With Sanskrit Text, Paraphrase with word-for-word Literal Translation, English Rendering and Comments.'' Madras: The Ramakrishna Math. (Pages 51 -82)</ref> − ====Panchadashi==== − In the Panchadashi Annamayakosha is explained further and is distinguished from Atma for the following two reasons.<blockquote>पितृभुक्तान्नजाद्वीर्याज्जातोऽन्नेनैव वर्धते । देहः सोऽन्नमयो नात्मा प्राक्चोर्ध्वं तदभावतः ॥ ३॥</blockquote><blockquote>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 arises 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 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. − ______________________________+ − Also called the physical sheath consists of gross physical body and the senses. 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. Anna means foodgrains; hence the layer of body which is dependent and sustained on food grains is called as Annamayakosha. 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, liquid in which nutrients float. plasma 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. The reproductive fluid is transformed into (ojha) immunity. When this kosha is purified one becomes physically healthy.+ − − Line 79:
Line 67: − + − 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').<ref name=":04" />+ − + + + + + + + + + − 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.<ref name=":1" />+ − ___________________________+ + + + + + − + − The subtle body stores five important things which determines the body of the next birth, the unfulfilled desires, memories, the fruits of pious activities, the fruit of impious activities and the sadhana (adhyatmik activities). The Annamayakosha through the senses comes in contact with the external world and the sense objects. However, only auspiciousness must enter the subtle body. The Pranmayakosha is the doorway hence it is very important rendevous of the gross and subtle body.+ − This kosha is the basis of all the systems in our body. 72000 nadis or astral tubes are running throughout the body. This mesh of nadis holds the gross body and the subtle body. This nadis are not nerves of the nervous system but are subtler than the subtlest of the five gross elements i.e ether.+
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[[File:4. Panchakoshas(Article).jpg|382x382px|'''<big>Panchakoshas</big>'''|alt=|right|frameless]]
[[File:4. Panchakoshas(Article).jpg|382x382px|'''<big>Panchakoshas</big>'''|alt=|right|frameless]]
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 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.
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 purify those layers and liberate oneself and finally attain the perfection of life.
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>.
==परिचयः॥ Introduction==
==परिचयः॥ Introduction==
In the Taittriya Upanishad 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 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.
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 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 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)
#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, a prakarana grantha authored by Shankaracharya, he elaborates how the knowledge of Panchakosha tattvas which will bring about viveka ([[Tattva-viveka Prakriyas in Vedanta (वेदान्ते तत्वविवेक-प्रक्रियाः)|tattva-viveka]]) or discriminatory knowledge required for understanding aspects about 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 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=":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==
==Panchakoshas==
The five sheaths (pancha-koshas) from gross to fine are <ref name=":0" /><ref name=":1">http://www.swamij.com/koshas.htm</ref>
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,<blockquote>पञ्च कोशाः के ? अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्चेति ।</blockquote>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 sheath – describes the body made up of the five elements
* Pranamaya kosha – breath – vital – The five Karma Indriyas are contained in the Pranamaya Kosha.
* Pranamaya kosha – breath – vital energy – describes the vital force within the body and is made up of the five Karma Indriyas
* Manomaya kosha – impressions – outer mind – The five Jnana Indriyas are contained in the Manomaya Kosha.
* 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.
* Vijnanmaya kosha – ideas – intelligence – directed mental activity
* Vijnanmaya kosha – ideas – intelligent sheath – describes the intellectual and discerning faculty of the mind which distinguishes man from animals.
* Anandamaya kosha – experiences – deeper mind – memory, subliminal and superconscious mind
* 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.
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 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.<ref name=":1" />
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.<ref name=":1" />
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.
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 ==
== अन्नमयकोशः॥ Annamaya Kosha ==
Anna means food. The outermost of the koshas is called the sheath of food, or Annamaya kosha.<ref name=":1" />
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'''<blockquote>अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमयः । (Tait. Upan. 2.1.1)<ref name=":32">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> 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 । </blockquote>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). <ref name=":6">Swami Sharvananda (1921) ''Tattiriya Upanishad, With Sanskrit Text, Paraphrase with word-for-word Literal Translation, English Rendering and Comments.'' Madras: The Ramakrishna Math. (Pages 51 -82)</ref>
'''Tattvabodha''' defines,<ref name=":7">[https://shlokam.org/texts/tattvabodha-verses/ Panchakoshas from Tattvabodha]</ref>
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.<ref name=":7" />
[[File:5. Repurposed(Cycle of Birth and Death).png|right|frameless|Shadbhava Vikaras]]
Characteristics of Annamaya kosha can be summarized as
# Annamaya Kosha constitutes the gross body. This is the densest sheath.
# 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).<ref name=":04">http://sivanandaonline.org/public_html/?cmd=displaysection§ion_id=748</ref>
# The Annamayakosha through the senses comes in contact with the external world and the sense objects.
# Atman is entirely distinct from the Annamaya sheath or physical body. It does not exist prior to birth or posterior to death.
'''Panchadashi''' explains further about Annamayakosha describing how it is distinguished from Atma for the following two 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 arises 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" />
'''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.
'''Domain:''' Physical health which includes weight, height, chest, sight, capacity of hearing, smelling, 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.
'''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.
== प्राणमयकोशः ॥ Pranamaya Kosha ==
== प्राणमयकोशः ॥ Pranamaya Kosha ==
The next of the koshas is Pranamaya kosha. Prana means energy. It is the vital force that produces the subtle vibrations related to breath, and which are 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) with the five organs of action (Karma Indriyas).
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. 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 in 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<ref name=":32" />
Prana is Jada or inert. It has no knowledge of itself. It has a beginning and an end. The Atman is pure consciousness and is eternally distinct from the Pranamaya Kosha.
अन्योऽन्तर आत्मा प्राणमयः । तेनैष पूर्णः । (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. 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.<ref name=":6" />
'''Tattvabodha'''<ref name=":7" /> 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., together form the vital air sheath.<ref name=":7" />
Characteristics of Pranamaya kosha include
# It controls the food sheath. Its physical manifestation is breath.
# It is the combination of 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 important things which determines the body of the next birth, the unfulfilled desires, memories, the fruits of pious activities, the fruit of 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.
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. 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 in 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. Pranmayakosha controls the food sheath. Its physical manifestation is breath. As long as this vital principle (breath) exists in the living organisms life continues. (Pran) life airs are spread all over in the atmosphere. This pran is the source of action. Unless there is pran in the body, it is dead matter.
'''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').<ref name=":0" />
Prana is Jada or inert. It has no knowledge of itself. It has a beginning and an end. The Atman is pure consciousness and is eternally distinct from the Pranamaya Kosha.
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.<ref name=":1" />
'''Domain:''' Energy levels, skills, talents
'''Domain:''' Energy levels, skills, talents