: Notes Prepared for study circle Participants : Notes Prepared for study circle Participants
Pancha Kosas- Five Sheaths:
Pancha Kosas- Five Sheaths:
When we first become interested in the spiritual life, we ask questions such When we first become interested in the spiritual life, we ask questions such as, “Where has the world come from? Where will
as, “Where has the world come from? Where will it go?” After we it go?” After we gain somegain some understanding of the outer world, we begin inquiring about our private
understanding of the outer world, we begin inquiring about our private physical world. “What is the
physical world. “What is the body? How do the sense organs function?”body? How do the sense organs function?” If we take away the five sense organs (indriyas) there is no world for us. If we take away the five sense organs (indriyas) there is no world for us. The w
The world torld then ahen appeappears as rs as an exan existent istent nothnothing. Wing. We thee thereforrefore cone conclude tclude thathat our concept of the
our concept of the outer world is gained outer world is gained through our sense organs.through our sense organs. The s
The sense ense organorgans cans cannot funot functionction witn without thout the mhe mind. Wind. We knoe know thw that in dat in deepeep sleep the mind does not
sleep the mind does not function, and therefore the sense organs are function, and therefore the sense organs are mute.mute. We then probe further. How does the
We then probe further. How does the mind work? From where does our joymind work? From where does our joy bubble forth? Thus as we continue to
bubble forth? Thus as we continue to probe beyond the grosser outer worldprobe beyond the grosser outer world to the subtle realms of
to the subtle realms of the mind, we move in the mind, we move in our contemplative searchour contemplative search toward the centre deep within
toward the centre deep within the Self. (Atman)the Self. (Atman) The R
The Rishis mishis made a ade a thorothorough stugh study audy and scnd scientific ientific analysanalysis ois of the sf the structructure oture of f a human being and formulated his spirito-physical
a human being and formulated his spirito-physical personality. Theypersonality. They
discovered that human personality comprises of Divine sparks of life called discovered that human personality comprises of Divine sparks of life called Atman with five layers of matter enveloping it. The five concentric layers of Atman with five layers of matter enveloping it. The five concentric layers of matter enveloping the Atman are called sheaths or
matter enveloping the Atman are called sheaths or kosas. They are thuskosas. They are thus five distinct
five distinct sheaths sheaths called called “Pancha Ko“Pancha Kosas”.sas”. 1
1.. TThhe e fofoood d SShheeaatthh- - AAnnnnaammaayya a KKoossaa .. 2.
2. Vital Vital air air SheatSheath- h- PranaPranamaymaya a KosKosaa 3.
3. MenMental tal SheSheathath- - ManManomomaya aya KoKosasa 4.
4. IntelleIntellectual ctual SheatSheath- h- VijnanVijnanamayamaya a KosaKosa 5.
5. BlisBliss s SheSheathath- - AnaAnandandamamaya ya KoKosasa
The Food Sheath
The Food Sheath::
The p
The physichysical bodal body is ty is the ouhe outermtermost post precincrecincts of ots of our peur personrsonality, bality, beyoneyondd which we do not physically exist, is called the food sheath. It is so called which we do not physically exist, is called the food sheath. It is so called because it has emerged from the essence of
because it has emerged from the essence of food assimilated by the food assimilated by the father,father, it is nourished in the womb by the food eaten by the mother; it continues to it is nourished in the womb by the food eaten by the mother; it continues to exist because of food eaten by the individual.
The fo
The food shod sheath eath consconsists oists of the fif the five orve organs gans of peof perceptrceptions (ions (JnanaJnanaindriyindriyas)as) and five organs of action. (Karma indriyas) .The five organs of perception and five organs of action. (Karma indriyas) .The five organs of perception are: Eyes, Ears, Nose, Tongue, and Skin.
are: Eyes, Ears, Nose, Tongue, and Skin. The organs of action are; The organs of action are; Hands,Hands, Legs, Organ of Speech, Genital organ and organs of evacuation. The five Legs, Organ of Speech, Genital organ and organs of evacuation. The five organs of perception are apertures in
organs of perception are apertures in the body through which stimuli fromthe body through which stimuli from the external world enter the physical body. These stimuli react on the inner the external world enter the physical body. These stimuli react on the inner equipment, the mind, intellect which
equipment, the mind, intellect which issues responses. These responses areissues responses. These responses are expressed by organs of action.
expressed by organs of action.
The Vital Air Sheath
The Vital Air Sheath
The P
The Pancha ancha PranaPranas whs which are ich are corrcorrespoesponding nding to thto the five e five physiophysiologicalogicall systems described by the Biologists represent the vital
systems described by the Biologists represent the vital air sheath. Theseair sheath. These activities which support the body take place as a result of the air that we activities which support the body take place as a result of the air that we breathe in. Hence it is termed as the vital air sheath.
breathe in. Hence it is termed as the vital air sheath.
In “Prasnopinisad” we find a detailed description of “Varistha prana” and In “Prasnopinisad” we find a detailed description of “Varistha prana” and Pancha Pranas. It is the Varistha Prana the eldest and first born of Atman Pancha Pranas. It is the Varistha Prana the eldest and first born of Atman that divides itself into five facets; Prana,
that divides itself into five facets; Prana, Apana, SamApana, Samana, Vyana and ana, Vyana and UdanaUdana and governs the different functions of
and governs the different functions of the human body.the human body.
Prana: Faculty of perception controls the fivefold perception of seeing, Prana: Faculty of perception controls the fivefold perception of seeing, hearing, smelling, tasting and touching. (The seat of prana is the chest.) hearing, smelling, tasting and touching. (The seat of prana is the chest.) Apana: Faculty of excretion- All things thrown out or rejected by the body Apana: Faculty of excretion- All things thrown out or rejected by the body such as sperm, sputum perspiration, urine, faeces etc.
such as sperm, sputum perspiration, urine, faeces etc. are expression of are expression of apana. (The seat of Apana is
apana. (The seat of Apana is the Mulathara Chakra)the Mulathara Chakra)
Samana: Faculty of digestion; Digest the f
Samana: Faculty of digestion; Digest the food received by stomach.ood received by stomach. Functioning in the abdominal regions is
Functioning in the abdominal regions is that which maintains the balancethat which maintains the balance between Prana and Apana.
between Prana and Apana.
Vyana: Facu
Vyana: Faculty of circulation. lty of circulation. It distributes the It distributes the digested food to digested food to variousvarious parts of the body
parts of the body through the blood stream. There are a hundred and through the blood stream. There are a hundred and oneone main Nadis (channels or tubes for prana) i
main Nadis (channels or tubes for prana) in the Pranamaya Kosa. In each of n the Pranamaya Kosa. In each of these, there are hundred branches which have
these, there are hundred branches which have 72,000 nadis each. And72,000 nadis each. And through all these flow the Vyana. Vyana governs the sense of touch and through all these flow the Vyana. Vyana governs the sense of touch and flow of impulses in the nerves.
Udana: Faculty of thinking; capacity to entertain, absorb and assimilate new Udana: Faculty of thinking; capacity to entertain, absorb and assimilate new thoughts. This capacity helps us
thoughts. This capacity helps us to acquire new knowledge and educateto acquire new knowledge and educate ourselves; we need to distinguish the faculty of thinking (udana) from the ourselves; we need to distinguish the faculty of thinking (udana) from the intellect (buddhi) which is our faculty of discrimination; Udana is the
intellect (buddhi) which is our faculty of discrimination; Udana is the capacity to acquire new knowledge, while buddhi is the faculty of capacity to acquire new knowledge, while buddhi is the faculty of
discriminating against the background of knowledge already possessed. discriminating against the background of knowledge already possessed. Udana is that part of varistha prana which is responsible for all physiological Udana is that part of varistha prana which is responsible for all physiological functions in the upward direction like antiperistalsis belching and vomiting. functions in the upward direction like antiperistalsis belching and vomiting. In the Pranamaya kosa Udana flows through the central
In the Pranamaya kosa Udana flows through the central main nadi susminamain nadi susmina (which is popularly known as Kundalini
(which is popularly known as Kundalini sakthi).sakthi). Normally Susum
Normally Susumina is closed in mina is closed in most human ost human beings. In all, beings. In all, Udana carries atUdana carries at the time of physical death, the subtle bodies (Jivatma) into either the
the time of physical death, the subtle bodies (Jivatma) into either the
heaven or hell depending upon the nature of its karma. Udana is the carrier. heaven or hell depending upon the nature of its karma. Udana is the carrier. Prana ,Apana, Samana,Vyana and Udana are thus the five functional
Prana ,Apana, Samana,Vyana and Udana are thus the five functional manifestations of Varistha Prana. These five functional
manifestations of Varistha Prana. These five functional manifestations aremanifestations are not structurally different from one another, but operate in different regions not structurally different from one another, but operate in different regions differently like the lighting, heating and magnetic effects of the same
differently like the lighting, heating and magnetic effects of the same electrical energy in the physical universe. Just as electricity is the unseen electrical energy in the physical universe. Just as electricity is the unseen basis for light and heat pranas are at the base of all physiological and basis for light and heat pranas are at the base of all physiological and psychological functions in our
psychological functions in our gross body called Annamaya Kosa. Panchagross body called Annamaya Kosa. Pancha pranas exist in the
pranas exist in the pranic body and manifest themselves as manypranic body and manifest themselves as many physiological functions in our physical body.
physiological functions in our physical body.
The fi
The five facve faculties ulties gradugradually wally weaken eaken as mas man adan advancvances in aes in age. Thge. The vitae vital airl air sheath controls and regulate the f
sheath controls and regulate the food sheath. When Prana do not functionood sheath. When Prana do not function properly the physical body is affected.
properly the physical body is affected.
The Mental and
The Mental and Intellectual Sheaths
Intellectual Sheaths
The m
The mental sental sheatheath regh regulates ulates and oand orders rders the vthe vital air ital air sheatsheath. Foh. For examr exampleple when the mind is upset, the functions of the pranas and therefore of the when the mind is upset, the functions of the pranas and therefore of the physical body are affected. When the mind is joyous both vital air sheath physical body are affected. When the mind is joyous both vital air sheath and physical sheath work to optimum efficiency.
and physical sheath work to optimum efficiency.
The in
The intellectellectual shtual sheath eath still sustill subtler btler contrcontrols tols the mhe mental sental sheathheath. Let’s. Let’s
elaborate further on the differentiation between the mind and the intellect. elaborate further on the differentiation between the mind and the intellect.
a.
a. The mThe mind receivind receives extees external stimrnal stimuli throuli through the seugh the sensesnses. The intellec. The intellect,t, being the discriminating faculty
being the discriminating faculty examines and judges the stimuliexamines and judges the stimuli received by the mind and
received by the mind and commcommunicate back to unicate back to the mind its decisionthe mind its decision on the type of directives to be sent to the organs of action.
on the type of directives to be sent to the organs of action. b.
b. The mThe mind is a continind is a continuous flow ouous flow of thoughf thoughts, like a riverts, like a river. The direct. The directionion of a river is determined by its banks. In the same way the intellect of a river is determined by its banks. In the same way the intellect sets the direction of the thought flow. If a person’s intellect is noble, sets the direction of the thought flow. If a person’s intellect is noble, the thoughts flowing in
the thoughts flowing in the mind must necessarily be also noble.the mind must necessarily be also noble. c.
c. The mThe mind is the seind is the seat of emat of emotionotions such as los such as love, greve, greed, hated, hatred,red,
compassion and jealousy. The intellect, in contrast is the springboard compassion and jealousy. The intellect, in contrast is the springboard of all ideas and ideologies.
of all ideas and ideologies.
d.
d. The mThe mind can funcind can function onltion only in known rey in known realmsalms, where, whereas the inteas the intellectllect can reach into yet
can reach into yet uncharted realms of thought.uncharted realms of thought.
e.
e. The mThe mind is eveind is ever in a state or in a state of flux. It is alwf flux. It is always the days the doubtoubting eleming element.ent. When the thoughts stabilize themselves to a
When the thoughts stabilize themselves to a willed judgement wewilled judgement we have the function called the intellect.
have the function called the intellect. When a person is indecisive
When a person is indecisive about eating vegetarian or non-vegetarian foodabout eating vegetarian or non-vegetarian food his thoughts are in a condition of doubt and indecision; this is the function his thoughts are in a condition of doubt and indecision; this is the function of the mind. But when he takes a firm decision to become a vegetarian, his of the mind. But when he takes a firm decision to become a vegetarian, his thoughts reflect the status of the intellect.
thoughts reflect the status of the intellect. There
Therefore, fore, what what the mthe mind is ind is at onat one moe moment ment becobecomes mes the inthe intellect tellect atat another mom
another moment and conversely the ent and conversely the intellect can be intellect can be reduced to the statusreduced to the status of the mind when its decisions are broken by another powerful intellect. of the mind when its decisions are broken by another powerful intellect. This k
This kind oind of chanf changing bging betweetween men mind anind and inted intellect is llect is posspossible beible because cause thethe differences between the mind and intellect are purely functional. We do not differences between the mind and intellect are purely functional. We do not have two separate organs called the mind and the intellect. The mind and have two separate organs called the mind and the intellect. The mind and intellect have only functions, but no structure. In essence both of them intellect have only functions, but no structure. In essence both of them consist of thoughts.
consist of thoughts.
The Bliss Sheath
The Bliss Sheath
This i
This is the s the innerinnermomost of tst of the five he five sheasheaths anths and thed therefore refore the mthe most sost subtleubtle. It. It consists of Vasanas, our innate tendencies,
consists of Vasanas, our innate tendencies, before their manifestations intobefore their manifestations into thoughts and actions. It is made up of ignorance in which we exist during thoughts and actions. It is made up of ignorance in which we exist during our deep sleep state of consciousness. It is considered blissful because our deep sleep state of consciousness. It is considered blissful because
whatever be the condition in which the individuals are in their waking state whatever be the condition in which the individuals are in their waking state and dream state, once they reach the
and dream state, once they reach the chamber of dreamless sleep whetherchamber of dreamless sleep whether we are rich or poor, healthy or sick, young or old, all of them experience we are rich or poor, healthy or sick, young or old, all of them experience relatively the same undisturbed peace and bliss due to the cession of relatively the same undisturbed peace and bliss due to the cession of agitation experienced by them in
agitation experienced by them in the other two states of the other two states of consciousness.consciousness. However, this relative bliss is not the same as the infinite bliss of However, this relative bliss is not the same as the infinite bliss of god-realisation.
realisation. This b
This bliss sliss sheath heath contcontrols throls the intee intellectullectual sheal sheath, sath, since tince the inthe intellectellect functions under the control and
functions under the control and guidance of one’s vasanas. The synonymsguidance of one’s vasanas. The synonyms for bliss sheath are
for bliss sheath are Vasanas, Avidya, Ignorance,(of the self) Causal bodyVasanas, Avidya, Ignorance,(of the self) Causal body and State of deep-sleep. In the text books of Vedanta these terms are so and State of deep-sleep. In the text books of Vedanta these terms are so frequently used that knowledge of them becomes essential for
frequently used that knowledge of them becomes essential for our study.our study. Although these are in their essence the same, each one is used to indicate Although these are in their essence the same, each one is used to indicate a particular aspect of the same thing in its particular context.
a particular aspect of the same thing in its particular context.
Transcending the Sheaths
Transcending the Sheaths
Beyond the five sheaths is the “OM”, the Self (Atman) the core of the five Beyond the five sheaths is the “OM”, the Self (Atman) the core of the five sheathed structure. The five sheaths are like five layers of dress worn by sheathed structure. The five sheaths are like five layers of dress worn by the Self, each of which is totally different from the wearer.
the Self, each of which is totally different from the wearer.
We say that the vital-air sheath is within the food sheath, and that the We say that the vital-air sheath is within the food sheath, and that the mental sheath is within the vital-air sheath and so on, and that the Self is mental sheath is within the vital-air sheath and so on, and that the Self is innermost. Such a description may give us the idea that the Self is
innermost. Such a description may give us the idea that the Self is something very minute located inside layers and l
something very minute located inside layers and layers of matter. Yet theayers of matter. Yet the Upanishads describe the self as
Upanishads describe the self as all-pervading. Therefore, the term withinall-pervading. Therefore, the term within has to be understood in a special philosophical context. When we say that a has to be understood in a special philosophical context. When we say that a sheath is within another, we mean that the inner one is subtler than the sheath is within another, we mean that the inner one is subtler than the outer one. The subtler controls and feeds the grosser. The Self, subtlest of outer one. The subtler controls and feeds the grosser. The Self, subtlest of all is the controller and nourisher of all the five layers.
all is the controller and nourisher of all the five layers. Again the subtlety of
Again the subtlety of something is measured by its pervasiveness.something is measured by its pervasiveness.
When a piece of ice cube melts, the water formed occupies a larger area, When a piece of ice cube melts, the water formed occupies a larger area, and hence in philosophy we would say that water is subtler than ice. When and hence in philosophy we would say that water is subtler than ice. When water is boiled the
water is boiled the steam generated spreads through the entiresteam generated spreads through the entire atmosphere, thereby filling a much greater space than
atmosphere, thereby filling a much greater space than the water did. Steamthe water did. Steam is therefore considered subtler than water.
Similarly, the food sheath is considered the most gross because it is least Similarly, the food sheath is considered the most gross because it is least pervasive. The Vital air, mental and intellectual sheaths follow the
pervasive. The Vital air, mental and intellectual sheaths follow the
ascending order of subtlety. The bliss sheath, being the most pervasive, is ascending order of subtlety. The bliss sheath, being the most pervasive, is the subtlest of the five sheaths. And the self is even more subtle than the the subtlest of the five sheaths. And the self is even more subtle than the bliss sheath.
bliss sheath.
The fo
The food shod sheath eath is the is the grosgrossest sest level, alevel, as the s the dimedimensionnsions of ts of the bohe body remdy remainain almost the same at all times. At best, the body may expand by a few inches almost the same at all times. At best, the body may expand by a few inches around the waistline after a heavy meal.
around the waistline after a heavy meal.
The p
The perceperceptions, tions, part part of the of the vital aivital air sher sheath, gath, go beyo beyond tond the bohe boundaundaries ories of f the physical body. The
the physical body. The sense organs perceive forms, sounds, smells, tastessense organs perceive forms, sounds, smells, tastes and touch that lie beyond the boundaries of the physical structure.
and touch that lie beyond the boundaries of the physical structure. The m
The mental sental sheatheath is mh is more peore pervasirvasive thave than vitan vital air shl air sheath, eath, since since the mthe mindind can comprehend within its orbit everything
can comprehend within its orbit everything that is already known, eventhat is already known, even though those fields of
though those fields of knowledge may stretch beyond the scope of physicalknowledge may stretch beyond the scope of physical perception. Thus, while perceptions are confined to the perceiving limits of perception. Thus, while perceptions are confined to the perceiving limits of the sense organs, the mind can contact
the sense organs, the mind can contact distant realms.distant realms.
The in
The intellectellectual shtual sheath eath extenextends evds even faren farther ther than than the mthe mentaental sheatl sheath, sinh, sincece it has the
it has the capacity to travel beyond capacity to travel beyond known realms to new, unknown areasknown realms to new, unknown areas of thought.
of thought.
The bliss sheath is most pervasive consisting of vasanas, the bliss sheath is The bliss sheath is most pervasive consisting of vasanas, the bliss sheath is the subtlest of the five layers, since it controls the behaviour of all the
the subtlest of the five layers, since it controls the behaviour of all the above four layers. Vasanas are the cause
above four layers. Vasanas are the cause of the other sheaths and of the other sheaths and as theas the cause they are inherent in the effect. Besides inherently existing in the four cause they are inherent in the effect. Besides inherently existing in the four sheaths, vasanas remain in their unmanifest form in the
sheaths, vasanas remain in their unmanifest form in the state of deepstate of deep sleep. None of the other sheaths has access to the bliss sheath.
sleep. None of the other sheaths has access to the bliss sheath.
The S
The Self peelf pervadervades all ts all the shhe sheatheaths. It is s. It is infinite infinite and aand all-perll-pervadinvading. Theg. The subtlety of the self
subtlety of the self is absolute and beyond human comprehension.is absolute and beyond human comprehension.
The g
The goal ooal of life is f life is to trto transceanscend the nd the five shfive sheatheaths and s and learnlearns to s to identifidentify withy with the pure, limitless,
All-pervading self- that subtle repository of joy and peace over which the All-pervading self- that subtle repository of joy and peace over which the sheaths have thrown a temporary veil.
sheaths have thrown a temporary veil.
Questions for Discussion Questions for Discussion::
1.
1. ImaImagine whagine what the world wt the world would be like if you haould be like if you had the heard the hearing ability oing ability of f a dog and the sensing ability of a bat. What does this tell you about a dog and the sensing ability of a bat. What does this tell you about the absolute or relative nature of the external world?
the absolute or relative nature of the external world? 2.
2. ExplaExplain at least thrin at least three differeee differences betnces between the mween the mind and the intind and the intellectellect.. 3.
3. DescDescribe an examribe an example from yple from your owour own experien experience of how the mnce of how the mentalental function of your thoughts (mind) was in conflict with the intellectual function of your thoughts (mind) was in conflict with the intellectual function (intellect)?
function (intellect)? 4.
4. CurrCurrent thinent thinking putking puts much ems much emphasis ophasis on the relation the relationship of thnship of the bodye body and the mind in
and the mind in maintaining good health. Give examples of studiesmaintaining good health. Give examples of studies you have heard about. How do these correlate with the idea that the you have heard about. How do these correlate with the idea that the subtler layers (mind-intellect) influence
subtler layers (mind-intellect) influence the more gross sheaths (Vitalthe more gross sheaths (Vital air and physical sheaths)?
air and physical sheaths)? 5.
5. ExplaExplain, from tin, from the Vedahe Vedantic perntic perspectspective, why dreive, why dreamleamless sleep isss sleep is blissful?
blissful? 6.
6. How can yHow can you recoou reconcile the fact thncile the fact that the scripat the scripturetures describs describe the puree the pure Self both as “innermost” and as “all pervading”?
