Our three bodies as per the Yoga Shastras
These three bodies consist of the physical body, astral or subtle body, and the
casual or super-subtle body. Throughout the subtle body are energy channels,
through which our life energy flows. Through regular practice of Yoga and
pranayama, you can keep your physical body under control making it easier for
you to reach your higher self. The astral, or the subtle body, is related to the
mind and chakra energy system. Breathing exercises, the practice of prathyhara,
and concentration, can help control the astral or subtle body. The casual or the
super-subtle body is the finest body. It contains the soul itself and your
connection to the God. You can communicate with this body through meditation and
the attainment of samadhi or enlightenment.
THE FIVE SHEATHS OF EXISTENCE
Within these three bodies are five sheaths of existence, which are like layers
of energy - each containing and governing different aspects of your body. They
are the physical sheath (annamaya-kosha, the vital sheath (pranamaya-kosha), the
mind sheath (manomaya-kosha), the intellect sheath (vijnanamaya-kosha), and the
bliss sheath (anandamaya-kosha). These five sheaths are the covering of the self
or the soul. Taittiriya Upanishad gives us the Pancha Kosha Viveka to help
discriminate between the self and the non-self. They help us understand what is
self and how these sheets move from the gross physical body to the subtle
spiritual body. Once we develop an understanding of the five koshas, it helps us
to slowly peel off these layers and bring us closer to our true identity.
PHYSICAL SHEATH (ANNAMAYA KOSHA) (Physical Body)
The word anna means food and maya means composed of. Physical sheath is composed
of food, blood, flesh, bones, skin, hair, organs, and systems. This is the body,
which is most familiar to us. It is also made of five elements namely earth,
water, fire, air, and space. Each body system is related to a particular
element; i.e. the skeletal system is related to earth, the circulatory and
immune systems to water, the respiratory system to air, the digestive system to
fire, and the central nervous system to space. This remains in a state of
balance - only when all the elements are in synchronization. The gross, or
physical body, obtained knowledge of the external world through ear, skin, eyes,
tongue, and nose and does actions through the mouth, arms, legs, anus, and penis
- which helps her for functioning of speech, holding, walking, excretion, and
procreation. Due to the presence of the ego, this body undergoes six
transformations: birth, growth, disease, old age, decay, and death and has
qualities like I am fat or thin, I am white or black, I am young or old, I am
man or a women, I am healthy or sick, attractive or unattractive, big or small.
They feel separate from the self, and it is very difficult for them to leave
these. It is our responsibility to take good care of this sheath and to
re-define our relationship with our body through regular yogic asanas, cleansing
kriyas, proper diet, and relaxation. As the body purifies, you begin to
experience the inner bodies; energy and consciousness manifest in a subtler
form. Then, you realize that the body is not the self. Hence, the self is
different from the body, unchanging, ever pure, and free from modifications.
VITAL SHEATH (PRANAYMAYA KOSHA) (Astral Body)
The next layer of experience is pranamaya kosha - movement of the pranic force
directing our physical and mental activities. This movement happens through
nadis or channels, conductors of energy, which are controlled by the six
chakras. Vital sheath is a subtler sheath when compared to annamaya kosha. This
is composed of vital energy. As long as this vital energy exists in the
organisms, life continues. This sheath is responsible for our physiological
functions; namely breathing, digesting, metabolizing, circulation, endocrinal,
neural, skeletal, muscular, etc. This body has qualities like hunger, thirst,
sleep, fatigue, evacuation, and regeneration. These states come in cycles and
depend upon external conditions, such as food, air, water, and other factors.
Due to the presence of the ego, our body functions become imbalanced. To balance
these systems, one of the methods of purification of the nadis, or channels, is
through Nadi-sodhana pranayama. As you begin to experience this aspect of
existence, you discover that this sheath is merely an illusion covering over the
eternal self. Hence, the self is different from the body, unchanging, ever pure,
and free from modifications.
THE MIND SHEATH (MANOMAYA KOSHA) (Astral Body -Lower Mind)
This sheath is the energy of action. This mental sheath is composed of two
qualities, mana (mind) and buddhi (intellect). Mana is the rational, linear,
sequential, thoughtful mind. Buddhi is the quality of discrimination, which
comes after knowledge, after the removal, or the absence of ignorance. The
former constitutes the manomaya kosha, while the latter is called the Vigyanmaya
Kosha. Mind gives power to the senses - in sense perceptions and action. It
collects the sensory information from the senses and sends them to the intellect
for ascertaining their nature. This portion of the mind lacks the cognitive
abilities of reasoning; void of any discrimination. People, residing in this
layer, experience pain, pleasure, longing, doubt, fear, and the many tides of
emotion. When the mind is cheerful, we are happy. When the mind is gloomy, we
are depressed. We are at the mercy of the mind that waxes and wanes. We suffer
from these because we gave all the powers to the mind and made it our master.
These vrittis, of this mind, lead to habitual imbalances at manomaya kosha. You
can learn to control the mind and intellect sheaths through breath control, the
practice of sense withdrawal (pratyahara), and concentration techniques. When
these techniques are done with a sense of total devotion, the body purifies and
it loses its solidity. Then anger and serenity, sadness and happiness, sorrow
and joy are each welcomed happily. As you begin to experience this aspect of
existence, you discover that this sheath is merely an illusion, covering over
the eternal self. Hence, the self is different from the body, unchanging, ever
pure, and free from modifications. Therefore, the self is a witness of the
Manomaya Kosha.
THE INTELLECT SHEATH (VIJNANAMAYA-KOSHA) (Astral Body-Higher Mind)
The Vijnanamaya kosha is the sheath of the intellect(buddhi) and intuitive
knowledge/wisdom, which gives us the discriminative capability that helps to
differentiate between virtues and vice, good and bad, right and wrong, truth and
untruth. It controls the mind, the senses, the fructifying samskaras, and all
activities of the body. This knowledge helps us for our inner growth, ethics,
and morals. The intellect can be looked upon as having two components - one that
is controlled by our ego, and driven by our past memories and impressions (samskaras),
and the other which is controlled by our pure intuition. The ego-driven
intellect can lead to actions, when it gets co-mingled with the memories and is
clouded over by the manas, which results in pain and suffering. Its knowledge is
affected by the moods of the mind and other factors. Through the practices of
meditation, regular self-study, and enrichment of knowledge through libraries
and discourses, could it then lead towards devotion. Our mind becomes purified
and the intellect can then begin to depend more and more on the pure intuitive
wisdom, rather than be influenced by the ego. As you begin to experience this
aspect of existence, you discover that this sheath is merely an illusion
covering over the eternal self. Hence, the self is different from the body,
unchanging, ever pure, and free from modifications. Therefore, the self is a
witness of the Vijnanamaya Kosha.
THE BLISS SHEATH (ANANDAMAYA KOSHA) (Casual Body)
When we can transcend the other four layers described above, we can begin to
experience a sense of pure joy, which does not need any sensory input or any of
the past experiences or impressions. This kosha is the finest, thinnest veil
covering the self (atman), and could also be called the level of the soul. It
contains the essence of an individual soul's experiences of countless lifetimes
and stage of spiritual evolution. On this level, there is a strong awareness
about the oneness of the individual and the absolute. But as long as there is
individuality, there must be a faint sense of ego. With the grace of God, you
can get rid of ego by good deeds, self-suggested happiness, deep awareness of
being (samadhi), and morning walks, could bring a person to this level of the
self. Samadhi is the transcendent state of union with the divine. All the
impurities and dross evaporate, and effulgence of soul is experienced. Then one
can imagine an afterlife, where one no longer has a body, where there is no need
for breath, where the mind doesn't process data anymore. At that point, a human
being experiences true divinity, the realization of self or God. The yogi, who
resides in the bliss sheath, experiences absolute peace, joy, and love.
SELF / SOUL
The essence of human personality is the Soul. The soul is a unit of God's
omnipresent cosmic consciousness, which was never born and never dies. It is a
pure, eternal, blissful, luminous entity, which is ever unchanging. A yogi, who
does not see himself as white or black, man or women, fat or thin, etc. or does
not associate himself with these qualities, realizes the self and gets liberated
beyond death. Just as butter is removed from milk, by churning the mixture of
curd, so also the butter of the Atman should be taken from the mixture of the
five koshas - by the churning of constant meditation on the immortal Brahman or
soul, which fictitiously appears as the sheaths. Hence, in reality, the self is
the seer, knower, and the witness of the causal body, who is never limited by
time and space or the dualities contained therein.
Chakras
The Concept of Brahmn or Consciousness Through the Story of the Young Bhrigu
The Taittiriya Upanishad offers a cosmic perspective by throwing light on the
concept of Brahmn, or consciousness, through the story of the young Bhrigu, who
has set out in search of the bliss of Brahmn.
Varuna, the father of Bhrigu, sets the tone for his son's initiation with this
opening line: Food, vital force, eye, ear, mind, speech - these are the basis to
the knowledge of Brahmn. He instructs him to do tapas, to meditate. Upon doing,
Bhrigu finds himself concentrating on the idea of anna, or food, that nourishes
and sustains all beings. Bhrigu understands the physicality of food to be the
first principle, which pervades all matter and nourishes it, and understands
this to be the physical manifestation, the gross cosmic virat swaroop or
manifestation of Brahmn.
With this knowledge of the annamaya kosha, the physical sheath, that still
leaves him with a feeling of incompleteness, Bhrigu goes back to his father to
learn more about attaining to the knowledge of Brahmn; but the teacher directs
him to delve deeper into the origin of food.
Bhrigus's next meditation focuses on the life force, the vitality throbbing
behind matter, the prana, which energises all matter and runs through all
physical systems, as electricity runs through wires to generate power. Bhrigu
recognizes this vitality to be behind the physical sheath, and the understanding
of the pranamaya kosha, the energy-astral body, as the next manifestation of
Brahmn . He goes back to his father.
Once again, Bhrigu goes back to meditate, entering the third phase of his
spiritual journey, to focus on the subtler aspects of this energy, to go into
the idea that is behind all this, that which has triggered the vitality. Bhrigu
discovers that it is the mind that provides the stimulus for the vitality. It is
the manomaya kosha, the mental sheath that triggers all senses of knowledge -
though still instinctual only, but emanating from the mind itself. Bhrigu
becomes aware that the mind, too, is a manifestation of Brahmn, but senses that
this knowledge too is incomplete.
In the fourth phase of meditation, he enters the subtle mind, the vijnanakosha
of buddhi, the intellectual ability to understand cause and effect, an awareness
that enables the mind to distinguish and discriminate the cognitive sheath. The
manifestation of Brahmn, as Intellect, excites Bhrigu - for it takes him closer
to comprehending the real nature of things. Yet, the restlessness is back,
prompting him to seek out the very origin of thought.
Eventually, Brighu enters the fifth and final phase of meditation at the behest
of his father, Varuna , who helps him become aware of the inner space in which
all of existence, sat, and all of consciousness, chit are to be found, leading
to ananda, bliss. It is the sat-chit-ananda, or attainment of ultimate bliss,
that satisfies the spiritual quest of the hither-to restless mind and body.
Brahmn manifests as every atom of existence and every perception of
consciousness, but realizing this need, does not necessarily make one happy and
content. Bhrigus's intense desire to know Brahmn, leads him to that state of
bliss, the anandamaya kosha, which lies beyond all thought and desire, and to
the realization that the entire manifested world, reflects the bliss of Brahmn
equally. The atman, the self, is manifested in five different sheaths, five
different energy levels, each as essential and central to the knowledge of
Brahmn as the other. The understanding of the five koshas leads one back to the
self.
Om Shanti
Article by Dr Rita Khanna
Dr. Rita Khanna's YogaShaastra Studio
(An Exclusive Yoga & Naturopathy Therapy Studio)
Ph: 040-65173344, 09849772485
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Body & Self
Index
Consciousness and DNA
DNA
Three Bodies
Five Kosha's
The Seven Chakras
Chakras Explained
Posture
Menstruation
Karma Explained
Karma as Destiny
Karma and Consequences
Karma Yoga
Vanity - Understanding and
Knowledge
Pleasure
Diet and Nutrition
A Rough Guide to Healing Systems
The Breast Book
Human Sexuality
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