World Journal of Pharmaceutical Research SJIF Impact Factor 8.084 Mishra et al. World Journal of Pharmaceutical Research Volume 8, Issue 13, 413-420. Review Article ISSN 2277– 7105

CRITICAL ANALYSIS OF THEORY OF PHILOSOPHY

Yagyik Mishra*1, Sunayana J.2 and Anjaly R. K.3

1Assistant Professor, Dept. of Swasthavritta and Yoga, Faculty of Indian Medical System, SGT University Gurugram. 2Assistant Professor Dept. of Swasthavritta and Yoga, Sri Kalabyraveshwara Swamy Ayurvedic Medical College Bengaluru. 3RMO, SDM Hospital Udupi.

ABSTRACT Article Received on 23 Sept. 2019, Since ages man is in a constant pursuit for health, happiness and peace.

Revised on 13 Oct. 2019, Yoga is the practical way to attain salvation. Only attains Accepted on 03 Nov. 2019 immortality by the constant practice of yoga. In this regard, knowledge DOI: 10.20959/wjpr201913-16152 of pancha theory is the one which helps an individual to

understand the various sheaths encircling the body. These sheaths form *Corresponding Author basic anatomy of body as per Yoga Philosophy. There are various Dr. Yagyik Mishra

Assistant Professor, Dept. of means to correct the vitiation of these . In the present article a Swasthavritta and Yoga, review of their function and its applicability has been Faculty of Indian Medical mentioned. System, SGT University Gurugram. KEYWORDS: Yoga, Panchakosha theory, Koshas.

INTRODUCTION Yoga is an ancient Indian science and way of life which brings about relaxation and also induces a balanced mental state. Yoga practices intended to act at physical, emotional, intellectual and even at spiritual levels. This yoga program is derived from principles in ancient texts like ‟s Yoga and Taittreya Upanisa,. Which emphasize that yoga should promote health at all levels.[1] Another ancient Indian text the Mandukya Upanisad considers the „body‟ as three parts namely the physical part (sthulasharira), a subtle or inner part (sukshmasharira) and the (kaaranasarira).[2]

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The description of sthula sharira includes the physical body and its parts. The suksma shrira includes emotional, rational thinking. The kaaranasharira includes the complete health and happiness. A balance between these three shariras is believed to be necessary for complete health.

According to Philosophy, there are 3 frames or types of body (sharira) enveloping the . It consist of 5 inter penetrating and inter dependant sheath.

The 3 Shariras are a) Sthulasarira, the gross frame / anatomical sheath. b) Sukshma, the subtle frame, consisting of physiological, Psychological and intellectual Sheath. c) Karana, so called causal frame – Spiritual sheath.

The 5 interconnecting sheaths are 1. Annamaya kosha 2. Pranamaya kosha 3. Manomaya kosha 4. Vijnanamaya kosha 5.

What is Kosha ? Kosha is referred to as "sheath", one of five coverings of the Atma or Self according to Vedantic philosophy. According to the Kosha system in Yogic philosophy, the nature of being human encompasses physical and psychological aspects that function as one holistic system. The Kosha system refers to these different aspects as layers of subjective experience. Layers range from the dense physical body to the more subtle levels of emotions, mind and spirit. Atma is wrapped inside Panchakosha.

Annamaya Kosha includes the digestive system of the body. Pranamaya Kosha includes respiratory, circulatory, nervous, endocrine, excretory, and genital systems. Manomaya Kosha effect the functions of awareness, feelings and motivations not derived from subjective experience.

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Vijnanamaya Kosha affects the intellectual process of reasoning and judgment derived through subjective experience.

Ananadamaya Kosha sheath of joy is the experience of being aware oneself and it is felt by the sadhaka when he wakes after a deep refreshing sleep and when he is totally absorbed in the object of his . Skin encloses all the sheaths and bodies. It should be firm and sensitive to the slightest movement. All the sheaths are intermingled on their different levels from skin to the self.[4]

Arishadvarga are considered the 6 inner enemies of a man Arishadvarga - (ari = shatru = enemy) (shad = 6) ( = classes) Arishadvarga: are the six passions of mind (vicars): (Lust or desire), Krodha (Rage, anger or hatred), Lobha (Greed), Moha (delusory emotional attachment), Mada (Ego or pride) and Matsarya (envy, jealousy).

Vedic texts mention that human body is only the physical abode of soul. The soul is considered to be enveloped in five sheaths which we call as Panchakosha.

The soul is enveloped in five sheaths. Development of all the five sheaths fully is necessary for man‟s complete i.e. .

Understanding of Panchakoshas Annamayakosha: The outermost of the koshas is called the sheath of food, or Annamayakosha. This is the gross, physical body. Annamaya Kosha is matter in the form of physical body sustained by intake of food.

It includes five jnanendriya and the five karmendriya. This sheath has the most dense and slow vibrational frequency. This body cannot exist without contact with the other koshas. Personality of the individual i.e., physique as well as traits depend on the condition of Annamaya kosha,. The physique in the next birth is decided by the state of Annamayakosha of earlier births. Ancient Hindu wisdom proves that man, his personality and destiny (fate) are determined in his subtle bodies, which he brings from previous births.

Annamaya Kosha is materialistic realization through this layer man identifies himself with a mass of skin, flesh, fat, bones, and filth. This is considered as cage of flesh and blood in terms of spiritual world. www.wjpr.net Vol 8, Issue 13, 2019. 415 Mishra et al. World Journal of Pharmaceutical Research

Purification, Refinement and development of Annamaya kosha is possible through the methods of: Upavasa, yoga , Tatvashudhi and Tapashcharya.

Pranamaya Kosha: Pranamaya Kosha (the life force) is the sheath composed of , the vital principle or the force that holds together the body and the mind. Its physical manifestation is the breath. As long as this vital principle exists in the organisms, life continues.

Yogic literature mentions the presence of 72,000 pathways along which the Prana moves in human body. These pathways cannot anatomically be seen but the existence of some of them seems to have been proved indirectly by using acupuncture needles tipped with radioactive phosphorus.

The pathways have been named as Nadis in Yoga. These Nadis interconnect the energetic centers, or in human body.

Even though the form of this sheath is subtle, it is very similar to the form of the physical body. Three of them are important - Ida, Pingala, and Susumna. Susumna is the most important because passes through this only. Acupuncture, reiki and magneto- therapy seems to be working on this Kosha.

Manomayakosha: Manomaya means composed of manas or mind. The mind along with the five sensory organs taste, smell, vision, hearing and touch, is said to constitute the Manomaya kosha or “mind-sheath”.

The Manomaya Kosha is the mental faculty that receives all the sensory inputs, interprets them as good or bad and desires the good. This Kosha is much more powerful than the preceding two Koshas and governs them and is, in turn, governed by the two Koshas superior to it. It is thus central to human existence. Many modalities of treatment like aroma, music, color etc. work in this Kosha.

Vijnanamaya kosha: Vijnanamaya means composed of vijnana, or intellect, the faculty which discriminates, determines or wills. It is the sheath composed of more intellection, associated with the organs of perception. 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

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constantly present. The feeling of 'me' and 'mine', and the faculty of intelligence and reasoning constitute the Vijnanamaya Kosha.

When one closes the eyes and relaxes during meditation, the functioning of the Manomaya Kosha becomes minimum.

The Vijnanamaya Kosha comes in the front and gets active. In the final stages of meditation, the intellect becomes stable and mind becomes still and this is called Samadhi. Meditation when used as a therapeutic tool works in the Vijnanamaya Kosha.

Anandamayakosha: is the innermost Kosha in close proximity of the Soul. In the Anandamayakosha is the innermost of the five koshas (Panchakoshas) or "sheaths" that covers the Atma.

Unlike the next three more outer koshas, it constitutes the karanasharira.

This kosha is a reflection of the three divine qualities of the Soul, namely Sat, Chitta and Ananda. Sat means that it believes in truthfulness and its eternalness. Chitta means that it is alive and conscious and can therefore interact with various situations in an appropriate way. This characteristic separates the living and the non-living.

Ananda means that it is ever joyful- full of pleasure in itself. It does not need any outside stimulus to be cheerful. Being joyful is a prominent characteristic of this Kosha.

An Overview of the Five Koshas: In the process of singing name of God there are various stages or centre of activity. There is a voluntary movement of the tongue which is part of Annamaya kosha. This is powered by the life force called Pranamaya kosha. But there has to be a wish for the movement of the tongue which is from Manomaya kosha. Then there has to be a doer (karta) called Vigyanmaya kosha. The name of God has to be uttered with deep love, respect and dedication and then it becomes a joyful experience of happiness - that comes from Anandamayakosha.[5]

DISCUSSION In this fast moving materialistic world man is worried more about his gains in terms of economy. These factors have made man to lead a stressful life, due to this man has become a

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victim of physical and mental disturbances leading to many disorders. So at this juncture the need of the hour is to divert himself towards yoga and spirituality.

Applicability of Pancha Kosha Annamayakosha: It is the outermost sheath, through this sheath the food taken in our body gets absorbed and assimilated. Food becomes an essential part for an individual to survive. Food habits differ from person to person and from one place to another. When the person takes conducive food it helps in development of an individual. Whenever a person consumes foods which are not conducive or does irregular and improper food then the annamaya kosha may get vitiated. This leads to impairment of and hampers the functioning of Gastro Intestinal tract.

Then the person needs to resort to upavasa, yogasanas and tatvashuddhi which help in correcting Annamaya kosha.

Pranamayakosha: This sheath is identified with the breath through which an individual breaths in air responsible to keep the person alive i.e prana. By this prana the body and mind are held together. The correction of this kosha can be done by practicing . (Since this kosha is related to nadis in our body) which are influenced by prana, acupuncture and magneto therapy act on the nadis which help in reducing the vitiation of pranamaya kosha.) Here pranayama plays an important role wherein it is a science of breath. It is the one around which wheel of life revolves just as wild animals are tamed slowly and cautiously so also prana should be brought under control slowly and gradually according to one‟s Capacity and physical limitation.

One who follows propels rhythmic pattern of slow deep breathing. There rhythmic patterns strengthen respiratory system, soothe the nervous system and reduce the craving.

When desires and craving diminish then the mind is set free and becomes a vehicle for concentration.[7]

Manomaya Kosha: Every person would have had been under some kind of stress in their daily work. When the person is unable to withstand this stress then the functions of mind are hampered. In order to maintain the calmness of mind even in stressful conditions there are certain therapies which can be made use of through our sense organs i.e aroma therapy, music, pleasant clothings meditation etc. www.wjpr.net Vol 8, Issue 13, 2019. 418 Mishra et al. World Journal of Pharmaceutical Research

These act by soothing the mind, relaxing the mind & thereby help in good thought processing. It is nothing but having control over the senses. If there rhythmic control of breath, the senses, instead of running after external object of desire turn inwards and man is set free from tyranny.[8]

Vijnanamaya Kosha: This kosha exists in connection with manas and panchendriya. When a person develops intellect he is able to make out what is wrong and what is right. So this kosha can be corrected by means of meditation to relax the mind which has a role in the vijnanamaya kosha and also psychotherapy or counselling is helpful in correcting this kosha. Dharana Dyana plays major role in Vijnanamaya kosha.

Anandamayakosha: This is the kosha which is active when the person is happy and cheerful. All those good deeds which make a person happy can be done to correct the vitiation of this kosha. Here concept of santhosha can be brought into discussion santhosha is the contentment that has to be cultivated. A mind that is not content cannot concentrate. The yogi feels lack of nothing & so he is naturally content9.Vairagya and abhyasa are the major tools in the Anandamaya Kosha.

CONCLUSION Ultimate goal of human life is to move away from the Annamaya kosha and remain in the Vigyanamaya kosha most of the times and progressively move into the Anandamaya Kosha (State of Blissful being), Development of all the five sheaths is necessary for man‟s complete spiritual evolution and ultimate union with the Divine.

In different stages of disease Organic Phase is marked by full manifestation of the diseased state, with pathological changes a healthy yogic diet, Kriyas, loosening exercises and Yogasanas are used to operate at the Annamaya Kosa level and to remove the physical symptoms of the ailments. The Somatic Phase is marked by disturbed function of organs. At this stage one begins to identify the diseased state. This phase can be correlated with pranamaya and the treatment of this kosha can be done by practicing pranayama. Psychosomatic Phase includes an increase in symptoms including Physiological symptoms are characterised in this phase. It can be correlated with manomaya and pranamayakoshas. In this phase, techniques of pranayama (energy control through breathing) are very effective. Phase of psychic manifestation of disease where yoga practice contribution is marked by mild but persistent behavioural symptoms of stress like irritability, disturbed sleep and other minor www.wjpr.net Vol 8, Issue 13, 2019. 419 Mishra et al. World Journal of Pharmaceutical Research

symptoms. This phase can be correlated with Vijnanamaya and Manomaya koshas. Practicing yoga techniques Aasana, Pranayama, Dharana, Dyana, Kriya, , Bandha) in this phase is very efficient. Health condition normalizes and sleep becomes regular, deep and refreshing. To bring the bliss of our causal body (Karana Sarira) called Anandamayakosa in all our actions is the key for a very happy and healthy life. This also brings our innate healing powers to affect, a complete cure of our ailments.

REFERENCES 1. Taimini IK. The Science of Yoga. Madras: The Theosophical Publishing House, 1986. 2. Swami Gambhirananda. . Calcutta: AdvaitaAshrama, 1986. 3. Swami Gambhirananda. MandukyaUpanisad. Calcutta: Advaita Ashram, 2000. 4. Swami Gambhirananda. Taittiriya Upanishad. Calcutta: Advaita , 1986. 5. B.K.S. Iyengar. Light on Pranayama, Pranayama Dipika, 21st impression, 2007, Published in, 1993. 6. www. .com. 7. B.K.S. Iyengar. , New Delhi, Harper Collins 36th impression, 2007. 8. B.K.S. Iyengar. Light on Yoga, New Delhi, Harper Collins 36th 21st impression, 2007. 9. B.K.S. Iyengar. Light on Yoga, New Delhi, Harper Collins 36th 21st impression, 2007.

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