3. Pancha-kosha, Three forms of Deha and Four States of Consciousness

Vedanta mentions five types of Kosa. Sthula Deha is Annamaya Kosa, formed of five Karmendriyas and five Jnanendriyas in association with Manas. Annamaya Kosa forms Sthula Deha Pranamaya Kosha " Manomaya Vijnanamaya" forms Sukshma Deha forms Karan Deha (causal body) H Anandamaya Basically there are two types of body (1) Sthula Deha and (2) Sookshma and Karan Deha. Karan Deha is another state of Sukshma Deha. B Main components of Sthula Deha is Kshiti, Ap, Teja, Marut and Byom. From these different components the body are formed gradually. From Kshiti components Bone, muscles, nadi, skin, Hairs, from Apa component Semen, blood, salive and mucous, urine, sweat; from Tejas component Thirst, Munger, lethergy, sleep, Tiredness; from Vayu component Kriya, Dharan, Chalan, Kathan, Sankochan and Samprasaran and from Vyome component Dharma, Kama, Krodha, Soka, Moha and fear. These 30 forms the Sthula

98 Deha. But these Panchbhuta components are not present in Sukshma Deha. Sukshma Deha is formed of five Sukshma Bhutas (Tanmantra), ten Indriyas, five Pranas and five Antahkarana. These are 25 components. Sabda, sparsha, rupa, rasa, gandha. -sruti, Twak, Natra, Jihva, Nasa. - Vak, Pani, Pad, Upastha, Payu. - Aran, Apan, Saman, Udan, Vyan. Manas, Buddhi, Chitta, Ahamkar, Prakriti Antahkarana is divided into two known as Manas and Buddhi Samkalpavikalmatmak Vritti of Antahkarana is Manas and Niscayatmak vrittis name is Buddhi. Manas is under Manomaya and Buddhi is under Vijananamaya (Buddhimaya) Kosa. Jivadeha is divided into five Kosas viz. (Parama hansa, Satyasarup, San. 1332, p.2). Annamaya Kosa " Pranamaya " Manomaya Vijnamamaya" Sthula Daha. Pancha Jnanendriya Pancha Karmendriya Pancha Jnanendriya Pancha Prana Pancha Jnandriya + Buddhi Anandamaya "I In Susupta state. Every Kosa extends from head to foot of the Sthoola Deha. Mesmarism acts on Antahkarana or Antarendriya, that is why masmerism has relationship with Manomaya and Vijnamamaya Kosa. Manomaya Kosa has Sukshma (fine)

99 shape like shadow. Manomaya Kosa can see Sthula and Suksma material and Pratatma is visible to yogis. With the help of Masmerism Manomaya Kosa can separate from Sthula Deha and can move on the space just like a flying kite and in this stage Manomaya Kosa has very suksma Vritti Samyoga with Vijnanamaya Kosa of the body. Vijnanamaya Kosa remains under the control of masmerisers order and Manomaya Kosa remains under Vijnanamaya Kosa. Manomaya Kosa has Sukshma Akar(shape) like shadow and is a replica of Sthula Deha. Masmeriser talks with spirits and yogis through the Manomaya Kosa of the medium. Passing away of Suksma De ha from Sthula De ha leads to death and after death Suksma Dehas name is Pretadeha So humans Sukshmadeha is Pretatma's Swaroopa (Paramahansa Satya-barup, p.2-3). Five Karmendriyas + Five Jnanendriyas + Five Pranas + Manas + Buddhi = 17 components of Sukshmodcha is made up of Pranamaya Mansmaya and Vijnanamaya Kosa. Suksima Deha is not destructible in any way (Paramahamsa Satyaswrup -3, p. 2-3). The gross and subtle bodies above described are vitalized and held together as an organism by Prana which is evolved from the active energy (Kriya-Sakti of Linga Sarira (SP- Woodroffe, p.85). When the cause of bondage of the Chitta has become loosened, the yogi, by his knowledge of its channels of

100 activity enters another body (Patanjali's yoga aphorisms 3:30 Ref. Raja yoga by Vivekananda). The yogi can enter a dead body and make it get up and move, even while he himself is working in another body. Or he can enter a living body and hold that man's mind and organs in check, and for the time being act 1 through the body of that man. That is done by the yogi coming to this discrimination of Purusha and nature. If he wants to enter another's body, he makes a Samyama on that body and enters it, because, not only in his soul omni present, but his mind also, as the yogi teaches. It is one bit of the universal mind. Now, however, it can only work through the nerve currents in his body, but when yogi has loosened himself from these nerve channels, we can work through other things (Vivekananda, p.234 commentry on Patanjali's yoga Sutra 3:39). Refer to the book Shankarvijayam where it has mention that Jagat Guru Sankaracharya use to leave his own and used to enter others body. He also used to instruct his desciples to protect his lijaless body so that any damage of any part of the body should not happen.