This is the first of a 3-part blog that I originally posted to Advaita Academy, on the subject of the pa~ncha kosha prakriyA, probably better known to most as the metaphor of the ‘Five Sheaths’.
Simplistically, this is the idea that there are various levels of identification of ‘Who I really am’ with aspects of the body-mind and that these have to be recognized and dropped so that I can realize my true nature.
However, because of the way that this idea is sometimes presented, there is often a serious misunderstanding on the part of the seeker who, taking the metaphor in a more literal sense, mistakenly believes that the self is literally ‘covered over’ by these ‘layers’ and somehow has to be ‘uncovered’, like some Russian doll. This misunderstanding may be reinforced by the notion of the Self being ‘hidden in the cave of the heart’ – another potentially misleading idea that I have discussed before. Continue reading →
This is the final part of the series from AchArya Sadananda, (only edited by myself).
When we go into the deep sleep state, we start withdrawing each of the kosha-s, one by one, with the desire or thought of going to sleep. The ‘I want to sleep’ thought forms the contents of the vij~nAnamaya kosha or the intellect, when it goes to sleep or when it goes into an unmanifested state. In the process of sleeping, there is a withdrawal of each of the grosser kosha-s into the subtler ones: annamayakosha to prANamayakosha, prANamaya to manomaya, manomaya to vij~nAnamaya. At the time of sleep, the vij~nAnamaya or intellectual sheath becomes unmanifested with all the kosha-s as part of its ingredients, but in undifferentiated form. That unmanifested state of the intellectual sheath with all its constituent kosha-s is now called Anandamayakosha, since there is absence of any discriminative thoughts and associated relationships, other than the homogeneous thought of ignorance or avidya. This is referred to as avidya vRitti. It is, in a sense, an experience involving the knowledge of the absence of anything and everything. Hence the Mandukya (mantra 5) says – naki~nchana kAmam kAmayate – there is absence of desire for any object, since there is no perception or recognition of any particular object of any kind in that unmanifested state. Continue reading →
As noted in Part 2, we have three experiences in the deep-sleep state: 1. I exist, since I say I slept well; 2. I have the knowledge of homogeneous ignorance, since I say I did not know anything; 3. I was happy or I did not experience the pains of BMI, since I am not conscious of the BMI or any duality. The question remains: if the mind is not there, then who experiences these and who recollects these experiences on waking up, since the experiencer and the recollector have to be one and the same? These appear to be puzzling questions that need to be addressed. Who is going to provide the answer to this – a sleeper or a waker? For this, scripture alone becomes a pramAna, or means of knowledge, since the mind that uses logic cannot provide the answers. No objective tools can be used or would be valid to analyze the deep sleep state, since all objective entities (apart from ignorance) are absent in that state. Hence, objective scientists also have no tools available for investigation. These aspects have to be clear even when we are studying the opinions of other philosophers such as Shree Atmananda-ji , unless these opinions are shruti based. Continue reading →