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5 Multiple choice questions

  1. mind sheath
    • Means composed of manas or mind. The mind (manas) 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.
  2. Bliss sheath (least dense)
    • Means composed of ananda, or bliss. In the Upanishads the 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 truth, beauty, bliss absolute.
  3. energetic sheath
    • Means composed of prana, the vital principle, the force that vitalizes and holds together the body and the mind. It pervades the whole organism, its one 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 Vivekachudamani it is a modification of vayu or air, it enters into and comes out of the body.
  4. intellectual sheath
    • 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.
  5. -food or physical sheath
    • 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.