Panchkosha science


PANCHKOSHA SCIENCE


        The knowledge of panchkosha is necessary to understand the structure of the body and mind by yoga sadhna. All the activities of yoga depend on these panchkosho sciences. Yoga sadhna without understanding the panchkosha is very difficult.Introduction-

          The knowledge of panchkosha is necessary to understand the structure of the body and mind by yoga sadhna. All the activities of yoga depend on these panchkosho sciences. Yoga sadhna without understanding the panchkosha is very difficult. Changes keep on originating in the person’s life in fast changing environment. Because of these reasons, a new disease occurs all the time. In this type of environment of the modern time, making the health and mind happy is a hard job whereas getting spiritual and supernatural divine knowledge is a very distant thing. Therefore, life of human being can be made successful by accepting all the scientific techniques based on panchkohsas. For it, he needs only of complete knowledge, complete aaran and firm determination.

The body is covered by the layer of five cells (koshas)-

1. Annamaya cells

2. Pranamay cells

3. Nomay cells

4. Vigyanmaya cells

5. Anandmaya cells

1. Annamaya cells-

This ideology has been described in this way in taitreya upnishad in the tradition of yoga and upnishad-

          Varun guides his son Bhrugu for searching the truth. Once, Bhrugu asks to his father that “O father, please tell me about that basic unchanging eternal rule which is known by the name of Brahma or consciousness. The father say by hearing this question from the mouth of his son that “O son, go and search about the basic source which is responsible for birth, nourishment and death. Thus, son Bhrugu goes for penance in the search of knowledge about this question and after coming from the penance he says to his father -

Annam brahmahoti vyajanat. annadhdayeva khilvami bhutani jayante.

Annena jatani jeevanti. Annam prayantyabhisanvishantity

Tadigyay punareva varunam pitarmupssara. adhihi bhagwo brahmoti.

Ta hovacha. Tapsa brahama vigigyasasva.

Tapo brahmaoti. Sa tapoatyat. Sa tapaptva

          In other words, the grain is the adherence of all the things of the world. All the things are made of the grain and grain brings up and finally all the things merge in it. Therefore, this world is circulated only by the grain.

          Father named varun became very happy by hearing the answer of the son Bhrugu. He becomes happy by thinking that his son has got knowledge at least outer world about the subject of a normal theory. Thus, the earthy body has been called Annamayakosha.

Scientific theory of annamayakosh-

          After the search about this subject by the scientists of modern time, annamayakoshas has been called the controller of the world. The precisions of annamayakoshas have been illuminated successfully by science. A research has been started by science from the hard substance of external world for the basic changing unit of the world, which can be understood and separated easily and experiment also can be done on it. This search has proceeded to know the whole world of which beginning starts by the elements, atoms, aanvaton, clivanuo and electric atoms. 

          By these researches, the science has known that it is the group of all the energies. Atoms are coiled mutually because of the origin of different types of chemicals. Our body is made of the machination of different types of chemicals. These are the store of the energy and when these join mutually, atoms become cells and tissue parts. Atoms follow all the rules, which have been made by nature. It is controlled by electric and chemical activities by which there is a speed and activity in all the cells.

2. Praanamayakosha-

         Father Varuna says to his son Bhrugu that “Dear son, there is something more subtle in this world whatever you have searched. So, go again and search that subtle power.

After that, Bhrugu goes for searching that truth and after returning he expresses to his father Bhrugu-

Pranom brahmaoti vayajanata, praanadwaye khilvamani bhootani jayante.

Pranen jatani jeevant. pranama prayannatya-bhisanvishantiti.

Tadvigyay punreva varunam pitramu pasnara. adhihi bhagvo brahamhoiti.

Ta hovach. tapsa Brahma vigigyasasva.

Tapo brahmoti. sa tapostpyata. sa tapstaptva

In other word, o father, the thing by which bulky annamayakosha came into existence is called vitality power viz praan.

          The vitality viz vital power which is discussing here is not a worldly electric energy. Modern science knows only about this power that electricity, sound, light, radio waves, x-rays and other such energies are related to annamayakosha which is bound in the rules of energy. But the vitality which has been described here that energy is neither much subtle nor it follows the rules of normal energy. It is that energy which can increase and reduce without any external source. Each cells of annamayakosha remains alive and healthy if the effect of vitality (praan) is proper in the body. The vitality is able in circulating in different parts of the body (annamayakosha). It depends on the demand of the body.

          The vitality (praan) flows through the subtle streams which are called nerves. This flow of the vitality (praan) is in five streams by which bodily activity completes. Activities of stool-urine, menstrual excretion, ejaculation, delivery, etc. are possible because of the lower power of apaan of vitality. Whatever completes breathing is called vitality (praan). 

          Vomiting in the body is because of ‘udaan praan’. The relation of samaan praan is because of the balance of vitality and apaan. ‘vyaan’ is related to that vitality (praan) by which knowledge of nerves, blood circulation and all the cell processes on all the cells are circulated. The balance of these five types of vitalities (praans) is the indication of health and imbalance.

3. Manomayokosha:

          When bhrigu achieves the knowledge of praanmaykosha, his father Varun says him for penance (tap). Bhrigu goes for penance (tap) according his father’s order. He says to his father after returning-

Mano brahmoti. Manso hov khalvimani bhutani jayante

Mansa jatani jivanti. Manah prayantybhisamvishantiti

Tadigyay punrev varun pita ramupakshasaar. Adhihi bhagwo brahamoti.

Hovach. Tapsa Brahma vijigyasaswa

Tape brhamoti. Sa tapoatapyata. Sa tapastapatava

          Bhrigu says to his father-o guru deva, I have become aware that the mind is the source of all the things. This is called manomayokosha. It is the side of the personality of the person in which many activities of psyche, proud and mind are controlled

          Description of the mind has been done by the groups of the lumps of thoughts. Thoughts of the mind are adopted by the senses of knowledge and the answer of that is also given by that. For example-when we look anything, the information of it is sent to the brain by the eyes. In this case, the thing is observed in that form in which it is. Thus, a thought originates in the mind when any picture is observed by the mind. The mind observes by the thought what the thing is? The thought moves the mind by which the mind describes thing as bad or good. The mind determines to get greed, desire, getting or no getting by subjugating in thoughts. This element of manomayakosha is called the center of emotion.

        Sentiment of thoughts originated in the mind is because of getting or not getting that thing or good or bad symptoms of which base is the sentiment of proud in ‘I’. This emotion of human being is the basic cause of joy and grief. When the sentiment of the person becomes powerful, the control on the deeds starts. Imbalance originate if something is done against the rules of the mind which is called aadhi tension. When the tension reaches in praanmayakosha and annamayakosha, diseases start to originate. Manmayakosha is the center of mental and emotional activity which is the subtle layer of life existence. Hence, it has been described- you are that one who thinks about yourself.

          Bhrigu knew these things with the help of his penance. This type of his knowledge is made not only for self but also for the whole universe.

4. Vigyanmaykosha:

          When Bhrigu gives the analysis of his research to his father Varuna, varuan becomes very happy by knowing about the research but he says to his son bhrigu to keep continue to the researches. You are going in the right direction of the achievement of life existence so keep on increasing your knowledge and researches. Bhrigu goes for (tap) penance again according to his father’s wish and says to his father after returning-

Vigyanam brahmoti vyajanat. Vigyanahirdayayev khilvimani bhutani jayante

Vigyani jatani jivanti. Vigyanen prayantya-bhisamvishantiti

Tadigyay punrev varunam pitara-musassar. Adhihi bhagwo brahamoti.

Ta Hovach. Tapsa Brahma vijigyasaswa

Tape brhamoti. Sa tapoatapyata. Sa tapastapatava

         In this way, Bhrigu says to his father after returning that the whole world is controlled by only vigyanmayakosha and it is the ultimate truth. The fourth layer of life existence is vigyanmayakosha. Actually, there are two feelings of the mind-good and bad.  

          When a thing is liked by a person, he wants to get that thing. Bad sentiment come in such kind of condition of the mind and the person wants to get such thing by anyway but at that time second sentiment viz internal mind arises and says that it is the wrong way of getting that thing because that thing is not yours but someone else. In this case, the mind stops the work after originating such internal emotion in the mind. It is our internal soul which stops the origin of bad sentiment in the mind. This internal soul guides us and it is Vigyanmaya Kosha. This sentiment of the mind is much developed in the human being race by which there is a difference in human being and animal.   

5. Aanandamaya kosha:

Aanando brahmoti vyajanaat. Aanandadhayeva khilvamaani bhutani jayante

Aananden jatani jivanti. Aananda prayantybhisam vishantiti

Saisha bhargavi varuni vidha parme vyomen prathisthata. Sa ya evam veda pratitishti

Annavannanando bhavti. Mahan bhavti prajay pashubhi.

Brahma-varchsen mahan kirtya

          What is vigyanmayakosha? After knowing it, father sends his son for penance again. Bhrigu goes for penance but does not return to his father. Father tries to know the reason about the returning of his son. When he reaches there, he observes that bhrigu has meged in supreme joy of God completely. He found that he has gotten the knowledge of truth and ‘I’ present in him has destroy. Worldly desires have come to an end and final truth has been established. He has known that aanada is the only basic element of this world which is the pleasurable layer of our existence. It is the minutest side of the existence of life which is deprived of any type of emotions. This condition is of complete peacefulness and harmonious or complete health.

          Creativity power (imagination power) is the most powerful in Manomay kosh. Vigyanmaykosha has a power of prabhed and bhed. Aanandmay kosh is the highest condition of the development of existence. It is the minutest layer in all the layers of the existence of human being. The life becomes free from all the bondages after the practice of taps. Thus, he achieves supernatural pleasure. Description about these panchkoshas has been given in upnishads that this is one way to reach at the final aim of the life of human being. 

          There is a different idea of panchkosha in taitiryopnishad and this idea is not found in any other upnishad. Bulky body is the annaymaykosha in which there are cells of vitality (praanmaya kosha). There is praanmayakosha insidethe annamayakosha and the size of the both are same. There is manomayakosha in praanmayakosha, vigyanmaya kosha inside manomayakosha, aanandmaykosh inside vigyanmaykosha. Thus, all the koshas are full of the koshas inside them.

          In these panchamayakoshas, praanmaya is smaller than the annamaya, mannomaya kosha is smaller than praanmaya, vigyanmaya is smaller than the manomay and aanandmay kosha is smaller than the vigyanmaya kosha. From the first description of balli of bhrigu to the last description, bhrigu worshipped anna, praan, man, vigyan and annanda by turns and got this knowledge whether God is present or not. 

          One who gets knowledge towards spiritualism considers anna as Brahma and worships but after the worship of many days he findes that anna is a worldly thing so it is not brahma. In this way, he worships second, third and fourth koshas by considering Brahma and he knows that it is not true. After that, he worship by considering aanandmaya kosha as Brahma but after some time he knows that it is not Brahma too. In this way, he came to know that for getting supernatural knowledge, marching with all the five koshas is necessary where there is a store of intact joy. That joy has been called as Brahma annada by saint Varun.

          According to description as described in upnishadas that thought are their basic systems by which supernatural pleasure can be achieved from visible to invisible, knowledge to ignorance and worldly pleasure to spiritual pleasure. Brahma is far from such types of five koshas. It means that anna, praan, man, vigyan and annada and these things are called user but these are not user. A user is that who is far from such kinds of spreading and can be stabilized in the sou and universe.