48 Spirituality Studies 10-2 Fall 2024 3 Kōśas in the Upanisads The kōśas are defined in a number of Upaniṣads [1]. They are a part of the vedāntic understanding of human being (Sastri 1903, v). They are used either as tools for understanding human structure or to enable a discrimination between the Absolute and the instruments of human perception. In this way, kōśas could be considered as a system of “irreducible complexity” (Behe 1996, 36). The kōśas are often pictured as “sheaths”, i.e., as if they are “layers” of the human system. However, they must be “functional software” units that represent the sensory and information processing units that humans need for being aware of the many entities and processes in the world of the aśuddha tattvas (Sastri 1903, 395). As can be seen in case of a practice called Tattva Śuddhi (Woodroffe 1990, 108–109), it is the ahaṁkāra, which absorbs and later projects the bhūtas (called also as mahābhūtas tattvas) that give form to the human system. Thus, the ahaṁkāra is also responsible for projecting out the kōśas that enable the interaction with the outer environment. In this way, the annamaya kōśa – enables the ahaṁkāra to perceive and work through the body. The prāṇamaya kōśa (joint functioning of ten main prāṇas) supports life as it distributes energy and information through nā ḍ īs to every kōśa. This is perceivable when impulses – mental, emotional or activity oriented – are recognized in us. The manomaya kōśa (processes perceptions connected to indriyas) is perceivable when, for example, thoughts appear in our mind. The vijñānamaya kōśa is perceived when discrimination takes place and decisions are taken – it arranges the inputs provided by manomaya kōśa and the other kōśas into “doable form” and presents it to ahaṁkāra for decision-making. The ānandamaya kōśa evaluates the ānandic (joy related) contents of the information provided by the indriyas and manomaya kōśa. Then, it gives an evaluation on a scale from pain till joy. The activity of the ānandamaya kōśa can be perceived when satisfaction or joy (or lack of it) is felt. It channels true ānanda during dreamless “deep sleep” (Sa. suśupti) or in samādhi. The classic commentaries of Taittirīya Upaniṣad (Sastri 1903, 471–481) declare that this kōśa is not identical with Braman, thus is a product (evolved principle) and that it reflects partly the joy of Brahman and partly the joy coming through other kōśas. Avalon (1913, 22–23) cites that the role of citta is “contemplation” (Sa. cinta) and is the “working space of mind” (Sa. cittākāśa), which makes all the above processed perceived to happen in this “virtual” space. As regards the buddhi (vijñānamaya kōśa) it is said that it comes to existence only when needed by a life event that is to be resolved (Sa. niścaya kariṇī) and subsequently becomes inactive (as if in a standby position). The indriyas, manas, buddhi, and ahaṁkāra powered by prāṇa are the ones that contain the possible cause of rebirth. Thus, they withdraw from the annamaya kōśa at the time of death. 4 The Function of Kōśas and Their Relation to Ahamkāra and a Human Perceptual Model The ancient views on kōśas are discussed mainly in the context of the descriptions given in the Upaniṣads. In case of modern understanding, we will discuss the views of Ramana Mahariśi and Michael James (2023, 7), specifically on vijñānamaya and ānandamaya kōśas; it is of interest to see the description of the kōśas in various Upaniṣads. The reason, why the Upaniṣads, e.g., the Taittiriya Upaniṣad are dealing also with the issue of kōśas is because the text has as one of its goals to guide to Brahmavidyā (Sa. “knowledge of Brahman”) by an exposition of the nature of five kōśas. An insight into the nature of the kōśas, which are the sheaths of the Self, shows that Brahman is beyond the kōśas and that Brahman is identical with man’s real Self within (Sastri 1903, 380). The Taittirīya Upaniṣad gives the following explanation related to all the kōśas. The description of annamaya kōśa is given as: “He verily, is this man, formed of food essence” (Sastri 1903, 387). The essence of food is given in Garbha Upaniṣad (Kak 2006, 2) as skin, blood, flesh, fat, bone, marrow, and semen (Sastri 1903, 390). The prāṇamaya kōśa is said to be built by prāṇa. It is permeated by the three “higher” kōśas. The manomaya kōśa is described as: “Than that, verily – than this one formed of food-essence – there is another self within, formed of prāṇa; by him this one is filled.” Now it is to be noted that the prāṇa as such is not dependent on air “It breathed airless” (Sastri 1903, 411), still when manifested, the Bṛhadāraṇyaka Upaniṣad declares that “what we call Prana is the air itself” (quoted in Sastri 1903, 412) and also “this [note: air] is [note: the means to] liberation” (Nikhilananda 1963, 205). The Bṛhadāraṇyaka Upaniṣad expresses it as “it [note: prāṇa] is equal to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, equal to this universe, therefore this is also Sāman” (Sa. Sāman is a type of prayer or hymn; Madhavananda 1934, 78). Thus, prāṇa is a driving force of all life related processes [2]. But ultimately, “for the same reason, breath [note: prāṇa] is [note: Brahman]” (Sastri 1903, 26). The Taittirīya Upaniṣad (quoted in Sastri 1903, 37) and
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