Kosha

A ''kosha'' (also ''kosa''; Sanskrit कोश, IAST: ), usually rendered "sheath", is a covering of the ''Atman'', or Self according to Vedantic philosophy. There are five ''koshas'' (Panchakoshas; ; the five sheaths), and they are often visualised as the layers of an onion in the subtle body. The ''Tvam'' ("Thou") ''padartha'' of the ''Mahavakya'' ''Tat Tvam Asi'' is determined by the analysis of ''Panchakoshas'' that are not the ''atman''. ''Panchakoshas'' are discussed in the ''Brahmanandavalli'' Chapter of Taittiriya Upanishad which is a part of the Taittiriya Samhita of the Krishna Yajur Veda and in which particular chapter is discussed ways and means to achieve Brahman. It gives a detailed description of the dimensions of human personality or the dimensions of the Self.

Atman

The '' Sruti'' declares that human birth, by divine grace, is meant to strive to know and understand the ''atman''. The knowledge and understanding of the ''atman'' invariably results in ''Jiwanmukti'' i.e. ''Moksha'' or "Spiritual liberation". Spiritual Liberation is of the nature of bliss in which there is complete negation of all sorrow, it does not arise by mere study of ''sastras'', sacrifice to gods, performance of ''karmas'' and meditation on the divinities, these acts do not result in the knowledge of the unity of ''atman''. ''Atman'' is Brahman who is of the nature of ''satyam'', ''jnanam'' and ''anantam'', and the knower of Brahman becomes Brahman. Knowledge is gained after renouncing attachment to all sense-objects and all actions, for one's body, that harbours the mind that makes for bondage and is not the ''atman''. The Atman is the substratum of the consciousness of "I".

Anatman

Anatman means not-self or non-self. Anatman is everything that is not Atman. All objects of consciousness are called Anatman, including the mind and the ego.

The '' samsara'' is the vast turbulent ocean which is the embodiment of '' avidya'' and its effects that cannot be crossed without the aid of perfect wisdom; the ''samsara'' is the '' anatman''. By non-realisation of the true nature of the ''atman'', the ''atman'' is mistaken as the ''karana sarira'' ("causal body"), ''suksma sarira'' ("subtle body") and ''sthula sarira'' ("gross body") which bodies constitute the '' anatman''. For a person who is unaware of the ''atman'' there is no other go except to do ''karmas'' intended for purification of the mind.

Origins

The five sheaths summarised with the term Panchakosha are described in the ''Taittiriya Upanishad'' (2.1-5). From gross to fine they are:
# ''Annamaya kosha'', "food" sheath (Anna)
# ''Pranamaya kosha'', "energy" sheath (Prana)
# ''Manomaya kosha'' "mind" sheath (Manas)
# '' Vijñānamaya kosha'', "discernment" or "Knowledge" sheath ( Vigynana)
# ''Anandamaya kosha'', "bliss" sheath ( Ananda)

According to Vedanta the wise person, being aware of the subtle influences of the five elements within each ''kosha'', ever discerns the Self amidst appearances.

The five sheaths

Just as each of the five elements (earth, water, fire, air, and ether) appear in corresponding subtlety among each of the five senses so too the intellect cognizes ever subtler causes and effects at play through each of the five sheaths.

For example, the ''annamayakosha'', the coarsest sheath, is based in the earth element, which is guarded by Ganesha, while the very subtlest sheath ''Anandamaya'' is based in the quanta/ether element, and is guarded by a black disc of utter darkness over the sun, which can be removed only by Ganesha.

Awareness of that reflection of atman/self within the most subtle sheath, ''Anandamayakosha'', however, is but the foundation for discerning that which the elements, energies, senses, and ''kosha'' serve. To that end, one re-examines the components of the five ''koshas'' in daily devotional meditation after recitation of twenty-one OM, viz, one OM per each of the five elements, the five ''pranas'', the five ''indriyas'', and the five ''kosha'', equaling twenty OM, then a twenty-first OM is offered for the ineffable, such that a spiritual discernment of ever-increasing subtlety arises in the purified intellect, ''alaya nirvijnana'', the womb of the ''tathāgata'', wherein silence ensues and clarity blossoms.

''Panchakoshas'' are divided in three bodies -
* The gross body ''sthula sarira'' - made up of physical matter. This body consists of Annamaya kosha and Pranamaya Kosha.
* the subtle body ''suksma sarira'' - This body consists of Manomaya Kosha and Vijanamaya Kosha.
* the causal body ''karana sarira'' - This body consists of Ananadamaya Kosha.

The ''atman'' is behind the ''Panchakoshas''. The ''Sthula sarira'' is the ''Annamayakosha'' (food-ful, consisting of the gross body). The ''Suksma sarira'' is made up of the ''Pranamayakosha'' (energy-ful, the subtle body), the ''Manomayakosha'' (instinctive, the perceptual body) and the ''Vigyanamayakosha'' (cognitive, the conscious body). The ''Karana sarira'' is the '' Anandamayakosha'' (blissful, the transcendental body). The '' Sruti'' insists upon elimination of these five sheaths of the '' sariras''. The doctrine of ''Panchkoshas'' represents the hierarchy of human values and is held to be a useful springboard for a modern scientific understanding of cosmology and evolution.

Annamaya kosha

This is the sheath of the physical (body) self, the grossest of the five ''koshas'', named from the fact that it is nourished by food. Living through this layer humans identify themselves with a mass of skin, flesh, fat, bones, and feces, while the human of discrimination knows oneself, the only reality that there is, as distinct from the body. The physical body is formed of the essence of food. Birth and death are the attributes of the ''Annamaya kosha''.

''Anna'' means matter, ''annam'' literally means food; Taittiriya Upanishad calls food the medicament of all. The gross body which is matter-born and matter sustained and transient and subject to perception is the ''Annamayakosha'' whose origin is food eaten by parents. It is visible, dependent and impure. It is not the ''atman'' because it did not exist before its origination and ceases to exist once it is destroyed. It is subject to origination and destruction every moment. It is the ''anatman'' because it is not in the beginning and at the end, is non-existent also in the present. It does not know itself. The deluded mind that does not inquire considers his ''atman'' to be this body or ''kosha''. Such a person cannot enjoy bliss.

Pranamaya kosha

''Pranamaya'' means composed of ''prana'', the vital principle, the force that vitalizes and holds together the body and the mind. It pervades the whole organism, its one physical manifestation is the breath. As long as this vital principle exists in the organisms, life continues. Coupled with the five organs of action it forms the vital sheath. In the Vivekachudamani it is a modification of ''vayu'' or air, it enters into and comes out of the body.

''Pranamayakosha'', separate from and subtler than ''Annamayakosha'', pertains to the ''Sukshma sarira'', it is the sheath of the vital airs completely enclosing and filling the ''Annamayakosha''. The ''Prana'' in combination with the five organs of action constitutes the ''Pranamayakosha''. The ''Annamayakosha'' is an effect of the ''Pranamayakosha''. The ''Annamayakosha'' gets life by the ''Prana'' entering into it and engages in all kinds of action. ''Prana'' is the life of beings and the Universal life. Whatever happens in the ''Annamayakosha'' is wrongly identified as belonging to the ''atman'' by reason of its being pervaded by the ''Pranamayakosha'' which is effect of ''Vayu'', and totally unaware and dependent.

Manomaya kosha

''Manomaya'' means composed of ''manas'' or mind. The mind, along with the five sensory organs, is said to constitute the ''manomaya kosa''. The ''manomaya kosa'', or "mind-sheath" is said more truly to approximate to personhood than ''annamaya kosa'' and ''pranamaya kosha''. It is the cause of diversity, of ''I'' and ''mine''. Adi Shankara likens it to clouds that are brought in by the wind and again driven away by the same agency. Similarly, man's bondage is caused by the mind, and liberation, too, is caused by that alone.

''Manomayakosha'' belongs to the ''Suksma sarira''. It is the "self" having ''Pranamayakosha'' as its body. The organs of knowledge and the mind form this ''kosha'' which is the cause of the sense of the "I" and of the "mine" and of the varying conceptions. It creates difference of names etc., because organs of knowledge are dependent on and determined by the mind which is of the nature of determination and doubt. It is powerful because bondage and liberation depend on the mind which producing attachment binds a person and which by creating aversion for them liberates them from that self-made bondage. It pervades the ''Pranamayakosha''. It is the sacrificial fire, the five organs are the priests who pour into this fire the oblations of sense-objects, which fire fuelled by various ''vasanas'' burns out the world created and expanded by the mind that when fouled by ''rajas'' ("projection") and ''tamas'' ("concealment") superimposes the '' samsara'' but when free of ''rajas'' and ''tamas'' can bring about the state of being established in Brahman.

Vijñānamaya kosha

''Vijñānamaya'' means composed of ''vijñāna'', or intellect, the faculty which discriminates, determines or wills. Chattampi Swamikal defines ''vijñānamaya'' as the combination of intellect and the five sense organs. It is the sheath composed of more intellection, associated with the organs of perception. Sankara holds that the ''buddhi'', with its modifications and the organs of knowledge, form the cause of man's transmigration. This knowledge sheath, which seems to be followed by a reflection of the power of the '' cit'', is a modification of '' prakrti''. It is endowed with the function of knowledge and identifies itself with the body, organs etc.

Vijnanamaya kosha also belongs to the ''Suksma sarira'' and pervades the ''Manomayakosha'' that pervades the ''Pranamayakosha'' which pervades the ''Annamayakosha''. ''Buddhi'' with its organs of knowledge and its actions having the characteristics of an agent is the ''Vigyanakosha'', the cause of ''samsara''. It has the power of reflection of the ''chaitanya'' which it accompanies as a modification of '' Prakrti'' (''avidya'') and characterised by knowledge and action and always identified with the body, organs etc. This ''kosha'' is endowed with ''jnana'' and to it belong the waking and dream states and the experiences of joy and sorrow. Being very luminous in close proximity of the ''Paramatman'' deluded by which ''upadhi'' it is subject to ''samsara'', this ''atman'' which is compacted of ''vigyanana'' and shining in the heart near the ''pranas'' being immutable becomes a doer and enjoyer in the midst of the ''upadhis''. Its "jivabhava-existential-character" i.e. Jivahood, persists so long as there is delusion as it is born of ''mithyajnana''. Though ''avidya'' is beginningless it is not eternal.

Anandamaya kosha

''Anandamaya'' means composed of ''ananda'', or bliss; it is the subtlest of the five ''koshas''. In the Upanishads the sheath is known also as the ''causal body''. In deep sleep, when the mind and senses cease functioning, it still stands between the finite world and the self. ''Anandamaya'', or that which is composed of supreme bliss, is regarded as the innermost of all. The bliss sheath normally has its fullest play during deep sleep: while in the dreaming and wakeful states, it has only a partial manifestation. The blissful sheath (''anandamaya kosha'') is a reflection of the Atman which is truth, beauty, bliss absolute.

Anandamaya kosha is the last layer and it is the closest layer to the Atman. It is a modification of ''avidya'' and appears as a reflection of the ''atman'' compacted of absolute bliss. It is fully manifested in the dreamless deep sleep. It is not the ''atman'' because it is connected with ''upadhis'' ("limitations") and a modification of ''Prakrti'' as an effect of good deeds.

Significance

'' Ātman'' can be identified only by negation of the ''anatman''. The ''Panchkoshas'' are ''anatman'' that hide the ''atman'', these ''koshas'' or sheaths are required to be systematically removed. Their removal brings to fore a void which void is also required to be removed. After removal of the five sheaths and the resultant void through the process of negation, what remains is the ''Atman''; and then the non-existence of all the modifications beginning with the '' ahamkara'' is self-witnessed, the self that witnesses is itself the supreme Self.
These five sheaths envelop the ''atman'' or "Self".

The Vedanta conceives the expression of the gross universe possible by traversing through all these stages of emanation from the cloud of ''Maya'' covering the face of Brahman to ''Sthula bhutas'' or gross matter with all its multifarious aspect including gross energy. Badarayana, drawing attention to ’s grammar (V.iv.21), explains that the suffix ''mayat'' as in ''Annamaya'' (made of food), ''Pranamaya'' (made of vital air) etc., besides conveying the meaning "made of" has also the sense of abundance and plenitude as wellBrahma Sutra I.i.13 for which reason it is repeatedly said - ''Brahman is the Blissful (Anandamaya) Self.''

See also

* Advaita Vedanta
* Chakra
* Guna
* Kundalini
* Mandukya Upanishad
* Three bodies

References

Sources

*

External links

Swami Adiswarananda explanation of kośas



Detailed descriptions on yogamag.net

The Pancha Koshas by Swami Sivananda

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