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The study of the Koshas lies within the practices and techniques of the
Classical System of Yoga. The koshas themselves were first cited in one of
the earliest known Vedic texts, the Taittiriya Upanishad. In this Upanishad,
we are given the metaphysical structure of the human being that defines the
individual as being divided into five selves. Dharma Mittra describes the
koshas as the five sheaths that cover Self “much like a sheath covers over
a sword. These sheaths are successively finer, starting from the periphery
of the body and move towards the core of the self, each layer filling the
preceding one.” In all yogic traditions, the koshas are seen as the coverings
that obscure the knowledge of the True Self. It is the Maya or Illusions
that keeps us from knowing who we really are. As we practice meditation and
yoga, these coverings gradually peel away revealing the luminous light within.
In his book, Light on Life, Iyengar says “Yoga identifies
five of these different levels or sheaths of being (kosas), which must be
completely integrated and in harmony with each other in order for us to achieve
wholeness. When these subtle sheaths are in disharmony, they become sullied
like a mirror reflecting the tarnished images of the sensory and sensual
world. The mirror reflects what is in the world around us rather than letting
the clear light of the soul within shine out. It is then that we experience
disease and despair. True health requires not only the effective functioning
of the physical exterior of our being, but also the vitality, strength, and
sensitivity of the subtle levels within.” Iyengar believes that intellectually
knowing where these sheaths begin or end is of no importance. Rather, we
must learn to blend them in harmony and communication from our outer periphery
to our inner core and from our inner core to our outer periphery in order
to achieve physical, mental, and spiritual balance and integration.
In Tantra philosophy, the physical universe is made up of
five elements: ether, air, fire, water, and earth. Since the human body is
a microcosm of the universal body, it is also composed of these five elements.
Prana and the chakras (energy vortexes that run along the spine that are
intimately connected with the endocrine system and the thinking mind) regulate
these five elements in the body. The chakras are in turn, governed by the
koshas or Sheaths. This creates a unique mind-body connection used through
the ages in East Indian Ayurvedic medicine. In the Tantric view, the entire
creation itself exists within our body since they are one in the same thing
echoing the idea of “As above, So below.”
In Vedanta Hinduism, an individual is also composed of five
sheaths, coverings or koshas. They are thought of as similar to the petals
of a flower or the layers of an onion. The koshas form a barrier to realizing
our True Self. By the practice of meditation and yoga, we gradually peel
back these layers as our awareness deepens to the point of realizing our
Oneness with the Universe. In Vedanta philosophy Adhara or the system of
the five koshas means "container," and refers to those sheaths or koshas
in which Consciousness manifests Itself. There are positive and negative
ways of being that help the aspirant to distinguish or separate the Atman
(the true Self/Soul) from the five sheaths. A traditional analogy explains
this by speaking of five kinds of lentils that are all mixed together in
a bowl. In similar fashion, the Atman is mixed with the five koshas and the
aspirant must learn what is real (the Self) and what is merely the vehicle
or container. The Atman exists temporarily in the sheaths, but It is not
the sheaths. The system of Adhara is a form of the Vedanta discipline of
discrimination. (Sarada, Ramakrishna, Vivekananda 2008-2011)
And, from the Himalayan Tradition, Swami Jnaneshvara says,
”The Yoga path of Self-realization is one of progressively moving inward,
through each of those lampshades, so as to experience the purity at the
eternal center of consciousness, while at the same time allowing that purity
to animate through our individuality. These five levels are called koshas,
which literally means sheaths.”
Since Vedic scripture, the koshas have been seen and/or truly
understood only by those few yogis who have progressed to a more subtle
state in their meditation practices. For most of us, energy levels, chakras,
and koshas are concepts that must be taken on faith. However, with the discovery
of Kirilian and Aural photography, scientists all over the world became
interested in what was previously thought of as questionable since it wasn’t
proven scientifically or seen with the naked eye. It was the first evidence
that there were unknown layers of existence emanating from the human body.
Perhaps, Kirilian photography doesn’t confirm the existence of koshas but
it certainly opened up questions about the existence of energy that was previously
not accepted as having existed.
What are the koshas and how do they operate in the individual?
The first kosha is the annamaya kosha or the physical body. It is the layer
of our existence that is made up of the Sanskrit Anna which means “Matter”
and connects us with the earth element. It consists of the many cells, molecules,
tissues, and organs that follow well defined functions governed by bio-chemical
reactions. It also corresponds with the lower chakras the Muladara, Svanisthana,
and Manipura and has a vibratory field that is grosser and slower than the
other koshas.
In the beginning of a yoga practice, the primary focus is
on Annamaya Kosha with proper alignment and the physical sensations of the
body. Iyengar says, “For the yogi, the physical body corresponds to one of
the elements of nature, namely, the earth. We are mortal clay, and we return
to dust. As you explore your own body, you are in fact exploring this element
of nature itself. You are also developing the qualities of earth with yourself:
solidity, shape, firmness, and strength.”
Mr. Iyengar also stresses that in doing any yoga asana, the
body must do the work not the brain. He believes that the body must be the
doer and the brain must be the observer. But, the two must work in harmony
in order to create a balanced asana. He says, “The duty of the brain is
to receive knowledge from the body and then guide the body to further refine
the action…. We work from the periphery to the core. The material body has
a practical reality that is accessible. It is here and now, and we can do
something with it.”
Every time we do our asana practice, we are honoring our Annamaya
Kosha or physical body. It accompanies us with our birth but returns to
the earth upon our death. It is the densest of all the koshas yet is necessary
for us to explore the higher or subtler koshas. So while living in physical
body it gives us the opportunity to celebrate our ability to achieve true
awareness of Self. It is only in the human form that we have been given
this incredible gift.
What better way to celebrate this wonderful physical body and the annamaya
kosha in your asana practice then with Hanumanasana or the splits! Simply
saying in class that we are going to practice the splits makes many students
eyes become wide with trepidation.
You can begin a warm-up to the splits with poses like supta
padangusthasana, virasana, baddha konasana, and even agnistambhasana. Then
move in to a more active practice with Sun Salutations that include virabhadrasana
poses, Trikonasana , ardha chandrasana, prasarita padottanasana, anjaneyasana,
rajakapotasana with a straight and bent back leg, ardha matsyendrasana,
quad stretch on the wall, and headstand with baddha konasana legs. Eventually
work your way to hanumanasana. For this apex pose you can use blocks and
blankets for support and to help keep your torso straight rather than leaning
forward. Be sure to rest in child’s pose or knees to chest when you are finished.
Cool down with simple forward folds, windshield wipers and supine thread
the needle to release any tension in your lower back. Then rest in savasana.
Now enjoy the openings that you have created in your annamaya kosha by moving
and using your body!
For a full Hanumanasana class, be sure to check out my web
page shreeyoga4u.com
As a lifelong advocate of both physical fitness and
spiritual growth, Francesca finds the practice of yoga a natural. She began
studying yoga seriously 6 years ago when first introduced to the philosophy
and alignment principals of Anusara Yoga. She is now a registered SOYA
yoga instructor with a RYT 500 designation with the Yoga Alliance and is
a faculty member of the South Okanagan Yoga Academy in B.C. Canada. She
says, “Taking the seat of the yoga teacher is a gift and a responsibility
given to me by my teachers. I take this position seriously since I now function
as both student and teacher. My desire is to share my love of yoga and the
philosophy that enlivens it with all my students.” She encourages people
of all ages, shapes, and sizes to come to class and enjoy the many benefits
of a yoga practice. You can email Francesca at francesca.shree@me.com or visit
her website for more information at www.shreeyoga4u.com
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