Vedantic philosophy

In Vedantic philosophy, it is the notion of a vital, life-sustaining force of living beings and vital energy. Prana is a central concept in Ayurveda and Yoga where it is believed to flow through a network of fine subtle channels called nadis. The Pranamaya-kosha is one of the five Koshas or "sheaths", usually rendered "sheath", one of five coverings of the Atman is a philosophical term used within Hinduism and Vedanta to identify the soul. It is one's true self (hence generally translated into English as 'Self') beyond identification with the phenomenal reality of worldly existence. Philosophical schools such as Advaita (monism) see the soul within each living entity as being fully identical with Brahman - the all-pervading soul of the universe, whereas other schools such as Dvaita (dualism) differentiate between the individual atman in living beings, and the Supreme atma/Soul (Paramatma) as being at least partially separate beings. Thus atman refers to the individual soul or the observer.

Within Advaita Vedanta philosophy the Atman is the universal life-principle, the animator of all organisms, and the world-soul. This view is of a sort of panentheism (Panentheism is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from pantheism, which holds that God is synonymous with the material universe.

In panentheism, God is not exactly viewed as the creator or demiurge but the eternal animating force behind the universe, with the universe as nothing more than the manifest part of God. The cosmos exists within God, who in turn "pervades" or is "in" the cosmos. While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. )  and thus is sometimes not equated with the single creator God of monotheism. Identification of individual living beings/souls, or jiva-atmas, with the 'One Atman ' is the monistic Advaita Vedanta position, which is critiqued by dualistic/theistic Dvaita Vedanta. Dvaita Vedanta calls the all-pervading aspect of Brahman Paramatman quantitatively different from individual Atman and claims reality for both a God functioning as the ultimate metaphorical "soul" of the universe, and for actual individual "souls" as such. The Dvaita, dualist schools, therefore, in contrast to Advaita, advocate an exclusive monotheistic position wherein Brahman is made synonymous with Vishnu. Aspects of both philosophies are found within the schools of Vishishtadvaita Vedanta and Achintya Bheda Abheda.

In some instances both Advaita and Dvaita schools may accommodate the other’s belief as a lower form of worship or practice towards the same ultimate goal or Self according to Vedantic philosophy. They are often visualised like the layers of an onion. Belling states:

According to the Kosha system in Yogic philosophy, the nature of being human encompasses physical and psychological aspects that function as one holistic system. The Kosha system refers to these different aspects as layers of subjective experience. Layers range from the dense physical body to the more subtle levels of emotions, mind and spirit. Psychology refers to the emotional, mental and spiritual aspects of our being. Together, all aspects make up our subjective experience of being alive.

The five sheaths (pancha-kosas) are alluded to in the fourteen verse of the Atmabodha. From gross to fine they are:

Annamaya kosha,       food-apparent-sheath

Pranamaya kosha,     air-apparent-sheath

Manomaya kosha,      mind-stuff-apparent-sheath

Vijnanamaya kosha,   wisdom-apparent-sheath and

Anandamaya kosha,   bliss-apparent-sheath

According to Vedanta the wise man should discriminate between the self and the koshas, which are non-self.

Annamaya kosha

This is the sheath of the physical self, named from the fact that it is nourished by food. Living through this layer man identifies himself with a mass of skin, flesh, fat, bones, and filth, while the man of discrimination knows his own self, the only reality that there is, as distinct from the body.

Pranamaya kosha

Pranamaya means composed of prana/Life, the vital principle, the force that vitalizes and holds together the body and the mind. It pervades the whole organism; its 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 Vivekachoodamani it is a modification of vayu  or air, it enters into and comes out of the body.

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. Sankara 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.

Vijnanamaya kosha

Vijnanamaya means composed of vijnana, or intellect, the faculty which discriminates, determines or wills. Chattampi Swamikal defines vijnanamaya 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.

This knowledge sheath cannot be the supreme self for the following reasons;

It is subject to change.

It is insentient.

It is a limited thing.

It is not constantly present.

Anandamaya kosha

Anandamaya means composed of ananda, or bliss. In the Upanishads 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 bliss absolute.) of the Atman