Panchakosha (पञ्चकोशाः)

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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.

Panchakoshas

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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.

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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.

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.

परिचयः॥ Introduction

In the Taittriya Upanishad and Panchadashi by Vidyaranya Svami, we find extensive 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 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. The five sheaths 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”.

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.

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॥ (Panchdashi. 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.

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

1. स्थूलशरीरम् ॥ sthūla-śarīra (gross body)
2. सूक्ष्मशरीरम् ॥ sūkṣma-śarīra (subtle body)
3. 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).

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). Mental refers to the mind, which regulates the vital air sheath, such as the connection between breath and emotions. 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. 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.

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. 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. 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.

Origins

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

• Annamaya kosha – food – physical – the five elements
• 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.
• Vijnanmaya kosha – ideas – intelligence – directed mental activity
• Anandamaya kosha – experiences – deeper mind – 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 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.

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

1. Annamayakosha (physical sheath) describes the body
2. Pranamayakosha (energy or vital-air sheath) describes the vital force within the body
3. Manomayakosha (mental sheath) describes the behavioural component within the vital force. It is common to man and animals.
4. Vijnanamayakosha (intelligent sheath) describes the intellectual component within the manomayakosha, that distinguishes the man from animals.
5. 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.

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

Anna means food. The outermost of the koshas is called the sheath of food, or Annamaya kosha.

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).

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.

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

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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

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 । (Tait. Upan. 2.1.2)

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).

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.

Panchadashi

In the Panchadashi Annamayakosha is explained further and is distinguished from Atma for the following two 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 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.

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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.

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.

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 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).

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').

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.

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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.

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.

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.

मनोमय कोश || Manomayakosha

The next of the koshas is Manomaya kosha. Mana means mind. The mind (manas) along with the five sensory organs is said to constitute the manomaya kosa. 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” is said more truly to approximate to personhood than annamaya kosa and pranamaya kosha.

This Kosa is the cause of I and mine. 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. In reality you are the Atman. Therefore, you are not the Manomaya Kosha.

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

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It is made of mind. It is the middle layer. Two layers are ahead and two layers are behind it. Therefore it is very important and powerful layer. It controls all the layers. 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.

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.

Domain Mind

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 exursions, 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, illuison, criticism, enmity, poverty, over entertainment.

विज्ञानमय कोश || Vijnanmayakosha

The next of the koshas is 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.

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The Vijnanmayakosha is composed of the buddhi or intelligence. This intellectual sheath is subtler than the Manomayakosha. This kosha has the power of discrimination, reasoning, thinking, determination and it also touches the fifth layer. 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 towards the soul. 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. 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.

आनंदमय कोश || Anandmayakosha

The fifth 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.

It 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.

The Anandamaya Kosha 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. You are not the Anandamaya Kosha. You are entirely distinct from this sheath. You are always the knower of this sheath.

It is the subtle most of the five koshas. In the silence of deep meditation, this too is let go of, so as to experience the center.

The purpose of our existence in this world is found in the Anandmayakosha. It is also called as the blissful sheath. It is subtler than the Vijnanamaya kosha. It consists of the atma and paramatma. 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 considers itself as the body, subtle or gross, it falls in the illusion and gets bound. Then it identifies itself as some 'upadhi' post (human, animal, man,woman, american, indian, engineer, doctor etc). Samadhi is that state when the Atma realizes itself and the perceives the Paramatma. This sheath deals with the false ego, which is called ahankar or chitta. The feeling of I, me and mine is generated from here.

Real bliss is achieved when the consciousness is changed from enjoying propensity to seva (सेवा | selfless service) attitude. When there is a feeling of gratitude. When there is no envy. When there is no sense of proprietorship. When there is no eagerness to control. This is attained after the realization of God as the supreme proprietor, controller and enjoyer.

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.

Significance

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.