What is a human being? What defines a human being? What is a human being made of ? The answers to this will vary according to who is looking and why they are looking to define a human being. The vaidika non-dualists (advaitan) defined the human being as indifferent from the supreme being (brahman) yet covered by various layers that create a perception of individuality. These five (pañca) layers (kośa) reveal a deeper understanding of what makes the experience and functionality of a human being.
The
five kośas are understood to be a casing or enclosure of an essential state of the
manifest human being. They can also be understood as different fields or levels
of manifestation. These five fields or enclosures make up the core nature of
the holism known as a human being.
The
five sheath (pañca-kośa) theory has popular utilization in the Yoga
therapy community, which has altered the traditional view in several ways. It
is therefore important that we understand this subject more deeply in its core
philosophy. Here, I present the ancient source material. The second chapter of
the Taitirīya Upaniṣad reveals the conceptual framework of the pañcakośa. The
chapter following that shows how this theory was used as a meditation. I next
compare this to some other similar systems of dividing the human being into
five parts. We then look at the relationship between the pañcakośa model and
the system of Sāṁkhya.
Kośa
|
Meaning
|
Anna-rasa-maya
|
Made of the essence of food
|
prāṇa-maya
|
Made of prāṇa
|
Mano-maya
|
Made of mind
|
Vijñāna-maya
|
Made of knowing
|
Ānanda-maya
|
Made of bliss
|
Kośa in the Taitirīya Upaniṣad
Chapter
II (Brahmānda Vallī) of the Taitirīya
Upaniṣad begins by defining the Supreme Source (brahman) as Truth (satyam), Knowledge (jñānam)
and Infinity (anantam), and stating
that we can realize ‘This’ within the space (vyoma) of our heart (guhāyam).
It next describes the evolutes manifesting from the ‘That’ which this
individual essence (ātman), through
the elements of space (ākāśa), to air
(vāyu) down to earth (pṛthvī) and the development of herbs (oṣadhī) to food/nourishment (anna) and then the human being (puruṣa). This can be seen as a phenomenological
view of the components of existence in metaphorical language of the ancient
fire bird which represented what we soar through existence within.
[II.1.3]
Sa vā eṣa puruṣo- ‘nna-rasa-mayaḥ,
Tasyedam-eva śiraḥ, ayaṁ dakṣiṇaḥ pakṣaḥ,
Ayam-uttaraḥ pakṣaḥ, ayam-ātmā,
Idam pucchaṁ pratiṣṭhā, tada-pyeṣa śloko bhavatu.
(Iti
prathamo’nuvākaḥ)
He
indeed is this human (puruṣa)
consisting of the digested essence of nourishment (anna-rasa-maya). This is his head. This is his right half (wing).
This is his left half (wing). This is his self (ātman).[1]
This is the tail forming his foundation (pratiṣṭhā).
[II.2.1]
Annādvai prajāḥ prajāyante, yāḥ kāśca pṛthivīgṁ-śritāḥ,
atho anne-naiva jīvanti, athainad-api-yanty-antataḥ,
annagṁ hi bhūtānāṁ jyeṣṭham, tasmat-sarvauṣadham-ucyate,
sarvam vai te’annam-āpnuvanti, ye ‘nnaṁ brahṁo-pāsate,
annagṁ hi bhūtānāṁ jyeśṭham, tasmat-sarvauṣadham-ucyate,
annād-bhūtāni jāyante, jātāny-annena vardhante,
adhyete- ‘tti ca bhūtāni, tasmād-annaṁ tad-ucayate
iti.
All who
are born (praja) are born forth (prajāyante) by [this] nourishment (anna); whichever and whoever exists on
the earth lives (jīvanti) by the
nourishment [of food]; and in the end they go back to this [earth, food,
nourishment]. [The plants and foods that are] nourishment are the eldest of all
beings; and praised as medicine/healing to all. Those who honour (upāsana) nourishment (anna) as the [manifestation of the]
Supreme (brahman) obtain [true] nourishment. [The plants and foods that are]
nourishment are the eldest of all beings; and praised as medicine/healing to
all. From nourishment all beings are born (jāyante);
those who are born (jātāni) grow by
[the food of] nourishment. It is nutriment (adyete-eaten), it is nutrition (atti-eats), therefore it is called nourishment (anna-that which is eaten).[2]
[II.2.2]
Tasmād-vā etasmād-anna-rasamayāt,
Anyo- ‘ntara ātmā prāṇa-mayaḥ, tenaiśa pūrṇah,
Sa vā eṣa puruṣa-vidha eva, tasya puruṣa-vidhatām,
anvayaṁ puruṣa-vidhaḥ, tasya prāṇa eva śiraḥ,
vyāno dakṣiṇaḥ pakṣaḥ, apānaḥ uttaraḥ pakṣaḥ,
ākāśa ātmā, pṛthivī pucchaṁ pratiṣṭhā,
tad-apyeṣa śloko bhavati
[Iti
dvitīyo’nuvākaḥ]
Other
than that-which-consists of the digested essence of nourishment (anna-rasa-maya), there is another inner
essence made of prāṇa (prāṇa-maya),
which [permeates] this fully. It is the form/manner of the person; exactly the
form of the person; connected to the person; in that, prāṇa relates to the
head, vyāna to the right side, apāna to the left side, and space (ākāśa) is the self/essence, and earth (pṛthvī) is the foundation (pratiṣṭhā).
Note 1: For Yoga and Āyurveda
purposes, prāṇa is in the heart, apāna in the anus, samāna in the
navel, udāna in the throat, and vyāna pervades the whole body. Here the vāyus
are being used more symbolically as the division of the nature of the part of
the self made of prāṇa and as they relate to the other layers.
[II.3.1]
Prāṇaṁ devā anu prāṇanti, manuṣyāḥ paśavaśca ye,
prāṇo hi bhūtānām-āyuḥ, tasmāt-sarvāyuṣam-ucyate,
sarvam-eva ta āyur-yanti ye prāṇam bhramo-pāsate,
prāṇo hi bhūtānām-āyuḥ, tasmāt sarvāyuśam-ucyate iti.
The
divinities (deva) live (prāṇanti) through prāṇa; [as do] humans
and animals; so prāṇa is the life (āyu)
of all beings; therefore, it is called the lifeforce (sarvāyuṣa). Those who honour (upāsana)
prāṇa as [a manifestation of the] Supreme (brahman)
reach the fullness of life (āyu). Prāṇa
is the life of all beings; therefore, it is called the lifeforce.
[II.3.2]
Tasyaiṣa eva śārīra ātmā yaḥ pūrvasya,
Tasmād-vā etasmāt-prāṇa-mayāt,
Anyo-‘ntara ātmā manomayaḥ, tenaiṣa pūrṇaḥ,
Sa vā eṣa puruṣa-vidha eva, tasya puruṣa-vidhatām,
anvayaṁ puruṣa-vidhaḥ, tasya yajur-eva śiraḥ,
ṛg-dakśiṇaḥ pakṣaḥ sāmottaraḥ pakśaḥ,
ādeśa ātmā, atharvāṇgirasaḥ pucchaṁ pratiṣṭhā,
tadapy-eṣa śloko bhaveti
[Iti
tṛtiyo-‘nuvākaḥ]
As the previous
[physical] self-embodiment (śārīra ātmān)
was [encased] in the prāṇamaya, there is another [more] inner self made of the
mind (manomaya), which [permeates]
this one fully. It is the form/manner of the person; exactly the form of the
person; connected to the person; in that the ritual thought (yajurveda) relates to the head, the core
thoughts (ṛgveda) to the right side,
the melodic thought (sāmaveda) to the
left side, and the instructive thought (ādeśa)
is the self/essence, and healing thought (atharvaveda)
is the foundation (pratiṣṭhā).
Note: The Vedānta commentary states that mantras are to be
understood as states of mind, and hence the mind relates to the different
mantra saṁhitās of the Vedas, and I have translated them accordingly. The Yajus
is ‘ritual’ use of mantra knowledge thereby representing the head. This could
also be taken as methodological thinking. The Artharvaveda which is filled with
mantras for physical and mental concerns, and declared as the root of Āyurveda,
is said to ‘support’ the peace and well-being of a person and is therefore
represented by the tail/foundation of the manomaya.
[II.4.1]
Yato vāco nivartante, aprāya manasā saha,
ānandaṁ brahmaṇo vidvān, na bibheti kadācaneti,
tasyaiṣa eva śārīra ātmā, yaḥ pūrvasya.
When
words are finished (nirvarta) and the
mind does not go forth (aprāya), he
who knows the bliss (ānanda) of the
Supreme (brahman), does not fear at
any time. This embodied self [manomaya] is the [container of] the previous
[layers].
Note 1: The mind is constantly going
outward getting sensory images and such and reflecting on them with words and
images etc. According to this Upaniṣad, when the mind isn’t going outward and
the words return inward, the Supreme can be known and all the fears/anxieties
of the mind are settled.
Note 2: The last line is difficult
to translate directly and get the point across. This concept is repeated
through the kośas and is an important element to understand. The annamaya is
the object of the prāṇamaya; it is contained within it and controlled by it.
The prāṇamaya is the object of the manomaya; it is contained within it and
controlled by it. At each level, the previous layers (kośa) become objective to the more subtle/inner (antara) layers. The Vedānta Sūtra
(111.3.14-15) indicates that the physical body, the prāṇa, the manas, buddhi
and ānanda are known as the five kośa and that each transcends the other; and
at each level the subjective experience can be altered. This indicates an
individual can operate from physical body consciousness or get in touch with
the prāṇamaya and operate from this subjective level of consciousness, or get
into control of the mind and operate from the level of the mind’s impact on the
prāṇa and the physical body.
[II-4-2]
Tasmād-vā
etasmān-manomayāt,
Anyo-‘ntara
ātma vijnānamayaḥ tenaiṣa pūrṇaḥ,
Sa
vā eṣa puruṣa-vida eva, tasya puruṣa-vidhatām,
anvayaṁ
puruṣa-vidhaḥ, tasya śraddhaiva śiraḥ,
ṛtaṁ
dakṣiṇaḥ pakṣaḥ, satyam-uttaraḥ pakṣaḥ,
yoga
ātmā, mahaḥ pucchaṁpratiṣṭhā,
tad-epy-eṣa
śloko bhavati.
[Iti caturtho’nuvākaḥ]
And in
the same way, from this manomaya, there is another [more] inner self made of
the knowing (vijñānamaya), which
[permeates] this one fully. It is the form/manner of the person; exactly the
form of the person; connected to the person; in that, Faith (śraddha) relates to the head, the
Natural Order (ṛta) to the right
side, the Truth (satya) to the left
side, meditative self-reflection (yoga)
is the self/essence, and the Cosmic Mind (mahat)
is the foundation (pratiṣṭhā).
Note 1: Manomaya is composed of vṛttis
(thoughts/fluctuations of mind) such as desires (kāma) and imaginations (vikalpa).
The vijñānamaya is made of resolve/purpose/intention (vyavasāya)- which is the owner of the states of the mind. Vijñāna
is defined as ascertaining (niścaya)
and apprehending (adhyavasāya).
Note 2: The vijñānamaya is often compared to the
buddhi. It is important to remember that this is an Early Upaniṣadic concept of
buddhi as developed in Vedānta and that this has slightly different attributes/connotations
in the Saṁkhya system.
[II.5.1]
Vijnānaṁ
yajñaṁ tanute, karmāṇi tanute’pi ca,
Vijñānaṁ
devāḥ sarve, brahma jyeṣṭham-upāsate,
Vijñānaṁ
brahma ced-veda, tasmāc-cenna pramādyati,
Śarīre
pāpamo, hitvā, sarvān kāmān samaśnuta iti.
The vijñāna performs the rituals
(yajña) and is performer of actions.
All the divinities (deva) honour
vijñāna as the most ancient Supreme (brahman).
Perceiving (veda) that knowing (vijñāna) is [a manifestation of] the
Supreme (brahma), one does not
neglect it. [By honouring this knowing] one abandons the sins (pāpa) of the body and attains all
desires.
Note 1: In the Vedānta perspective, the vijñānamaya
has the power of knowing and acting in matters of experience, as the
vijñānamaya takes the form of the agent, the “I” that is doing something.[3] It becomes the ‘agent’
directing the sensory information that has been taken into the manas. There is
debate whether the buddhi/vijānamaya is the ‘agent’ and the ātman is just a
witness, or whether the jīvātman is the agent and the vijñānamaya is just a
tool of the ātman. The Vedānta Sūtra (II.3.33-39) claims that the saṁkhyas
believe that the buddhi holds the agency of an individual and the jīva is an
impartial witness. While vedānta considers the jīva as the agent/the active
doer, yet this is a debate with the commentaries given on this verse. This is
clarified by the Vedānta Sūtra (II.3.43) that states the jīva is ‘Īśvara that
has been limited by buddhi’- this allows the Īśvara to be impartial, and
defines the jīva as just that divinity limited by buddhi- meaning the buddhi is
not the primary agent, but it makes the inner self act in a way that seems like
it is the agent.[4]
Note 2: These interpretations are compared to the
Katha Upaniṣad (1.3.3,4) which says “Know the self (ātman) as the lord of the chariot, the body (śārīra) as the chariot, the buddhi as the charioter, and manas as
the reins (pragraha). The senses (indriya) are known as the horses, the
objects for them are the roads.” From this we can infer that annamaya is the
chariot, prāṇamaya is the senses (according to prior commentary), manomaya is
the reins, vijñānamaya is the driver of the chariot, and the consciousness
(cid-ātman) is the lord of the chariot. The Katha Upaniṣad (1.3.4) continues to
say that the ātman, indriya, and manas combined are called the enjoyer (bhoktṛ). Śaṅkāra’s commentary on this
states that the ātman alone is not the enjoyer, but becomes so combined with
the manas and indriya.
Note 3: Saṁkhyas list antaḥkaraṇa as threefold: Manas
(which contains the senses and itself), the ahaṁkāra (as abhimāna- self-ness),
and the principle of Mahat/Buddhi. Vedānta sees the antaḥkaraṇa as fourfold:
Chitta (field of consciousness), manas, ahaṁkāra, and the buddhi.[5]
[II.5.2]
Tasyaiṣa
eca śarīra ātmā yaḥ pūrvasya,
Tasmād-vā
etamsād-vijñana-mayāt
Anyo’ntara
ātmā-‘nandamayaḥ, tenaiṣa pūrṇaḥ,
Sa
vā eṣa puruṣa-vidha eva, tasya puruṣa-vidhatām,
anvayaṁ
puruṣa-vidhaḥ, pramoda uttaraḥ pakṣaḥ,
ānanda
ātmā, brahma pucchaṁ pratiṣṭha,
tadapy-eṣa
śloka bhavati.
[Iti pañcamo’nuvākaḥ]
As the
previous self-embodiment was [encased] in the vijñānamaya, there is another
[more] inner self made of bliss (ānandamaya),
which [permeates] this one fully. It is the form/manner of the person; exactly
the form of the person; connected to the person; in that love (priya) relates to the head, delight (moda) to the right side, the
exhilaration (pramoda) to the left
side, bliss (ānanda) is the
self/essence, and the Supreme Source (brahman)
is the foundation (pratiṣṭhā).
Note 1: The commentaries
say that vijñānamaya is that which apprehends, while the ānandamaya is
indicated to be that which experiences ‘I am happy, I am the enjoyer.’
Note 2: Ānandamaya here is not the sensual pleasure (viṣaya-sukha) created by the hands or
voice or the sexual organ which is experienced in the manomaya, but something
different. A comparison of the six schools of Vedic philosophy help develop
different ways to understand ānanda: The perspective of Nyāya holds that
sensual pleasure is actually pain, and the true ānanda is the experience of the
ātman; as ānanda is an inherent attribute of the ātman. According to the
vaiśeṣikas, ānanda is created by the contact between the ātman and the manas.
According to the saṁkhyas, ānanda is seen as just a modification of sattva,
while activity is a modification of rajas and error is a modification of tamas.[6]
Note 3: In Vedānta, there is a discussion about if or
why not the ānandamaya is the Supreme Source (brahman). The ānandamaya
being composed of love/affection (priya)-which
arises from the sight of an object of desire, delight (moda)- which arises from acquisition of that object of desire, and
exhilaration (pramoda)- which arises
from the enjoyment of the desired object, cannot be Brahman because of its
limited scope as well as its modified form. Commentators have stated that the
ānandamaya is part of this word (saṁsārin)
not the Supreme Self (paramātman). The
ānandamaya is said not to be Brahman because it has this distinct altered form
(vikāra) that can be experienced-
which cannot be compared to supreme-limitless-being. Vedānta sees the world
existing in ānanda, yet individuals are generally limited by trying to
experience that ānanda through the senses only. Vedānta sees the ānanda as
still a kośa, encasing the Paramātman and creating differentiation.
Note 4: The Brahma Sūtras (I.1.12-19) clarify that
Brahman is the tail/foundation (pratiṣṭhā) of the ānandamaya. It is not
that Brahman is a ‘part’ of the ānandamaya, but the foundation of it. The
partless Self (paramātman) can have no parts.
[II.6.1]
Asanneva sa bhavati,
asad-brahmeti veda cet,
Asti brahmeti
ced-veda, santam-enaṁ tato vidur-iti,
tasyaiṣa eva śārīra
ātmā, yaḥ pūrvasya.
He becomes non-existent (asat) if he perceives (veda) the Supreme Source (brahman) as non-existence (asat). If he perceives (veda) the Supreme (brahman) to exist (asti),
then that one who knows is existent. This embodied self [ānandamaya] is the
[container of] the previous [layers].
Note 1:
The word veda is often just
translated as ‘to know.’ The term vedana
means to be aware/feel of internal/interoceptive sensation or to perceive
something so that it becomes known. In this way, one that does not perceive Brahman
to exist, feels/perceives a state of non-existence (lack of bliss). A person
who brings the knowledge of Brahman into knowing, is in a state of knowing its
existence (and therefore in bliss).
Note 2:
Similar to verse II.4.1, it is stated that the ānandamaya is the container of
the previous layers and therefore has a determinant impact on them. Therefore, the
inner experience of joy/bliss as well as the perceptive knowing (veda) of the Supreme Source (brahman) has an impact on all the other
layers.
Note 3:
By realizing the nourishment that makes up the physical body is all divine (brahman) one attains true nourishment.
By realizing that the prāṇa moving this body is divine (brahman), one gets full of life. By realizing that the mind that
moves the prāṇa is divine (brahman) one
gets free of all anxieties. By realizing that the vijñāna that directs the mind
is divine (brahman) one gets clarity of decision-making that allows a pure/aligned
life. And by realizing that the ānanda that fills the sensate self is divine (brahman)
one feels their existence. These are meditations/realizations that are to be
practiced with reflective awareness.
[1] The importance of
digested essence (rasa) can be seen
in traditional Āyurveda; see Charaka Saṁhitā, Śārīrasthāna 2.31-36.
[2] ‘Anna’ is often translated as ‘food’. If I translated
it as food in this verse, it would be “It is fooded, it is fooding, therefore
it is food. In English, food is only a noun and eat is primarily a verb- they
don’t share the same root. So I choose a word that represented the nature of
that which we eat as sustaining us and making as grow- as the verse states-
that had the ability to be past tense, active tense, and present noun.
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