Summary:

Session 16 shows a visual model of 5 sheaths (pañca-kośa) that make up a person (Jīva) – as revealed in Taittirīya Upaniṣad. And how to practically use this knowledge to dis-identify with “who I am NOT” (anātman). We also delve into common states of Dream and Deep Sleep. Also what is death.

TOPICS COVERED:

1. What are the 5 sheaths (pañca-kośa as taught in Taittirīya Upaniṣad)?
   

   (1) Food Sheath (annamaya-kośa)

   The physical body, the outermost layer of our personality beyond which we do not physically exist, is called the food sheath.

   It derives the name ‘food sheath’ from the fact that it has arisen from the essence of food assimilated by the father and is nourished in the womb by the food taken by the mother.

   It continues to exist because of food eaten by the individual and, ultimately, after death it goes back to fertilize the earth and becomes food for other creatures like worms and plants.

   This physical structure, arising out of food existing in food, and going back to be food, is thus termed ‘food sheath’.

   (2) Vital-air Sheath (prāṇamaya-kośa)

   The fivefold faculties (pañca-prāṇa), which correspond to the five physiological systems detailed by the biologists, represent the vital-air sheath. The five faculties (prāṇas) comprising this sheath are:

   (1) Faculty of respiration (prāṇa): controls the inhalation and exhalation of breath.

   (2) Faculty of excretion (apāna): controls the evacuation and rejection of wastes from the body.

   (3) Faculty of circulation (vyāna): this controls the circulation of blood and thereby the nourishment of body cells and organs.

   (4) Faculty governing reverse processes (udāna): this prāṇa controls reverse actions like vomiting, burping and such others. It also facilitates the movement of the subtle body out of the gross body at the time of death.

   (5) Faculty of digestion (samāna): this prāṇa is in charge of digestion and the assimilation of food and liquids that we take in.

   These functions (prāṇas) manifest as long as the person is breathing hence together they are called as the prāṇamaya-kośa (vital-air sheath).

   The vital-air sheath controls and regulates the food sheath, and it can be assumed that the physical body becomes adversely affected when the prāṇas (faculties) do not function properly.

   Physiological activities determine the health and beauty of the anatomical structure.

   All the five physiological functions gradually weaken as one advances in age. This explains why an old person has to rely on medicines so as to help these faculties function normally.

   (3) Mental Sheath (manomaya-kośa)

   Controls anything related to emotions, memories. Anything that is already KNOWN in your sphere of awareness is the Mind.

   The intellectual sheath controls the mental sheath, which in turn regulates and orders the vital-air sheath and the food sheath.

   This is evident because when the mind is upset due to some shocking news, the physiological functions (prāṇas) and the physical body are affected.

   (4) Intellectual Sheath (vijñānamaya-kośa)

   Thoughts. Which include function of discrimination, inquiry, discernment, analysis, thinking about anything, judgement.

   See #5 below for detailed comparison between Mind (manomaya-kośa) and Intellect (vijñānamaya-kośa).

   (5) Bliss Sheath (ānandamaya-kośa)

   The bliss sheath is the innermost of the five sheaths. It consists exclusively of vāsanās (inherent tendencies; also called saṃskāra) before they grossify into thoughts or actions.

   The intellect functions under the control and guidance of the vāsanās.

   The deep sleep state of consciousness, which is the state of one’s ignorance of everything, is the condition in which only vāsanās (tendencies) exist but without manifestation.

   The term bliss sheath is derived from the fact that an individual experiences relative bliss when associated with it.

   In the waking state and dream state, one experiences incessant agitation in the mind, whether great or small, but on reaching the chamber of sleep (bliss sheath)—whether rich or poor, healthy or sick, young or old—one experiences undisturbed peace and bliss.

   This phenomenon occurs because of the total cessation of agitations experienced in the waking and dream states.

   Hence, the bliss referred to here is a relative experience and it is not to be misunderstood as the infinite Bliss of God-Realization.

2. How to use pañcakośa in daily self-inquiry to gradually negate who you are NOT. Revealing who you are (ātman).
   

   Having now learned about the 5 sheaths and functions each perform… how do we put this teaching into pragmatic real-life use… amidst work, studies, self-inquiry, family and leisure?

   Answer is to first accept that 5 sheaths is not a made up superstitious phenomena. It's based on common experience no human being can deny.

   For example, you can't deny you have a physical body, energy (prāṇa) operating throughout it, feelings, thoughts, and unconscious tendencies to act in certain ways. Even basic psychology will acknowledge these functions, and assign different names to them.

   In our case of pañca-kośa teaching, we're not saying to deny or unintelligently ignore the function of each kośa (sheath).

   But rather to:

   STEP 1: Notice the experience taking place in each kośa.

   For example: pain in the left shoulder.

   Pain belongs to the food-sheath (annamaya-kośa).

   STEP 2: Negate its experience as “not I”.

   Or acknowledge that the experience taking place in the annamaya-kośa is “not I”.

   The word “negate” can be misinterpreted as “ignoring or denying existence of“. Which is NOT what we're saying.

   In Vedānta, we don't deny anything. We accept whatever shows up AS IT IS. While also recognizing the noticed in the 5 kośas, as “anātman” (not Self).

   In other words, we recognize any experience as Mithyā (apparently real or changing).

3. Why do we experience “bliss” in Deep Sleep? What happens during Deep Sleep?
   

   Deep Sleep is active when ātman (you) is experiencing the ānandamaya-kośa (Bliss Sheath).

   The synonyms for bliss sheath are, (1) tendencies (vāsanās), (2) ignorance of the Self (avidyā), (3) non-apprehension of Reality, (4) causal body and (5) the state of deep sleep. In the Vedānta texts these terms are frequently used and so it is essential to know them all.

   In deep sleep there is cessation of experience of (1) Physical Body, and (2) Subtle Body. That's why we say after waking “there's nothing in Deep sleep”. Meaning, there's no person and his/her painful lifestory, together with insistent expectations.. Hence we say “nothingness or bliss”.

   ---

   What Happens During Deep Sleep?

   1. Cessation of Physical and Subtle Bodies:
      • During deep sleep (suṣupti-avasthā), there is a complete cessation of the experiences associated with the physical body (sthūla-śarīra) and the subtle body (sūkṣma-śarīra). This means that the mind, intellect, and ego, which are functions of the subtle body, are not active.
      • The physical body is inactive, and the sense organs are not engaged in perceiving the external world. The subtle body, which includes the mind (manas), intellect (buddhi), and ego (ahaṅkāra), also recedes into the causal body (kāraṇa-śarīra).
   2. Experience of Bliss (Ānanda):
      • The deep sleep state is characterized by an experience of bliss (ānanda). This bliss is not the same as the experiential bliss (ānandamaya-kośa) that we encounter in waking or dreaming states. Instead, it is a reflection of the inherent bliss of the ātman (self) in a calm and undisturbed mind.
      • In deep sleep, the mind is in a state of total relaxation and non-functionality, which results in the absence of desires, agitations, and dualities. This absence of mental disturbances allows the bliss of the ātman to be reflected in the causal body, leading to the experience of bliss.
   3. Role of the Causal Body (Kāraṇa-śarīra):
      • The causal body, also known as the ānandamaya-kośa or bliss sheath, is the state in which all experiences and objects are in a potential, undifferentiated form. It is also referred to as avidyā (ignorance) or mūla-avidyā (root ignorance).
      • In deep sleep, the causal body is predominant, and it is this state that provides the experience of bliss due to the absence of the subtle body's activities. The bliss experienced in deep sleep is a reflection of the ātman’s inherent bliss in the undisturbed causal body.
   4. Recollection of Deep Sleep:
      • Upon waking, individuals often recall the experience of having slept well and feeling blissful. This recollection is possible because the experience of bliss in deep sleep is registered in the causal body and can be recollected by the subtle body upon waking.
      • The ability to recollect the bliss of deep sleep indicates that there was an experience of bliss, even though the ego and mind were not active to claim it during the sleep state.

   Why is Deep Sleep Blissful?

   • Absence of Mental Disturbances: In deep sleep, the subtle body, which includes the mind and its associated agitations, desires, and pleasures, is absent. This absence leads to a state of undisturbed calmness, allowing the inherent bliss of the ātman to be reflected in the causal body.
   • Reflection of Ātman’s Bliss: The bliss experienced in deep sleep is a reflection of the ātman’s inherent bliss. The ātman’s nature is sat-cit-ānanda (existence-consciousness-bliss), and it is this inherent bliss that is reflected in the undisturbed causal body during deep sleep.

   The Knower of Bliss in Deep Sleep

   • The Role of Ātman: The ātman, or self, is the ultimate knower of all experiences, including the bliss of deep sleep. While the subtle body (mind, intellect, and ego) is inactive during deep sleep, the ātman remains as the witness (sākṣin) of the state.
   • Witness Consciousness: The ātman’s nature as sat-cit-ānanda means that it is always present as the witness consciousness, even in the absence of the mind and ego. This witness consciousness is what knows about the bliss experienced during deep sleep.

   Summary

   In deep sleep, the cessation of the physical and subtle bodies' activities leads to a state of undisturbed calmness in the causal body. This state allows the inherent bliss of the ātman to be reflected, resulting in the experience of bliss. The ātman, as the ultimate knower, remains the witness to this blissful state, even though the mind and ego are inactive. Upon waking, the recollection of this blissful experience is possible, indicating that the bliss was indeed experienced during deep sleep. 

4. Difference between Dream state and Deep Sleep state.
   

   Dream state: Ātman (you) is identified with the Subtle Body (manomaya and vijñānamaya kośa). And no longer with the Gross Body (annamaya-kośa).

   Deep sleep state: Ātman (you) is identified with the Causal Body (karana-sharira). And no longer with the Gross Body (annamaya-kośa), nor the Subtle Body (manomaya and vijñānamaya kośa).

   Waking state: Ātman (you) is identified with the Gross Body (mostly), Subtle Body and Causal Body.

5. Difference between Mind (manas) and Intellect (buddhi).
   

   POINT 1:

   1. Function:
      • Mind (manas): Receives external stimuli through sense organs and integrates them into a coherent experience. Communicates responses to organs of action.
      • Intellect (buddhi): Discriminates, examines, and judges the stimuli received by the mind. Makes decisions on appropriate responses.
   2. Analogy:
      • Mind: Like a receiving and dispatching clerk who organizes information.
      • Intellect: Like an officer who judges and directs actions based on the organized information.
   3. Process Example (touching a hot plate):
      • Mind receives the heat stimulus from skin.
      • Intellect analyzes the stimulus using past experiences and knowledge.
      • Intellect concludes the object is dangerous and orders a response.
      • Mind communicates this order to muscles to move the hand away.

   POINT 2:

   The mind can also be described as the seat of emotions and feelings like love, kindness, mercy, hatred, jealousy and passion.

   And the intellect as the springboard of all ideas and ideologies such as freedom, liberty, nobility, political views, social orders, mathematical formulae and so on.

   POINT 3:

   The mind and intellect operate in different ways. The mind can only think about what it already knows, while the intellect has the ability to explore and understand things that are not yet known.

   For instance, years ago, people could imagine an airplane but not a spacecraft. Today, we can think about spacecraft because the intellect has explored this new idea, understood it, and then the mind has accepted it.

   The relationship between the mind and intellect is like that between the military and the government. The military conquers new territories (like the intellect exploring new ideas), and the government follows to establish order (like the mind organizing and consolidating these new ideas).

   POINT 4:

   The mind is always changing and full of doubts. It is the part of us that questions and hesitates. But when our thoughts settle and we make a firm decision, that's when we use our intellect.

   For example, if you're unsure whether to eat vegetarian or non-vegetarian food, that indecision is the work of the mind. But once you make a clear choice, those thoughts become part of the intellect.

   So, the mind is like the part of us that wavers and the intellect is the part that decides. But they are not separate things—they are just different ways our thoughts function. In Vedānta, the terms “mind” and “intellect” are often used interchangeably because they are both made up of thoughts.

6. What is death like?
   

   An organism is said to be dead when it ceases to receive and respond to stimuli — such as colour, form, sound, smell, taste and touch — from the external world.

   In other words, death is a state of total cessation of experiences.

   Hence in contrast, life (or experience of aliveness) is when all 5 sheaths of an organism are healthy and operational. Meaning, “life” is defined as “continuous series of experiences” (anubhavā-dhāra).

   If one of the sheaths is severely damaged, we call that coma.

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21 Aug 2018