This is the sheath of the physical (body) self, the grossest of the five koshas, named from the fact that it is nourished by food. Living through this layer humans identify themselves with a mass of skin, flesh, fat, bones, and feces, while the human of discrimination knows oneself, the only reality that there is, as distinct from the body. The physical body is formed of the essence of food. Birth and death are the attributes of the Annamaya kosha.
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Annamaya kosha
The annamaya kosha is one of the five layers of awareness that veil the Atman, or true Self.
Pranamaya kosha
Pranamaya kosha is the second of the five layers, or sheaths, of the body, which are collectively referred to as pancha kosha, in yogic philosophy.
Manomaya kosha
Manomaya kosha is the third of the five layers, or sheaths, of the body, which are collectively referred to as pancha kosha in yogic philosophy.
Vijnanamaya kosha
Vijnanamaya kosha is the fourth of the five layers, or sheaths, of the body, which are collectively referred to as pancha kosha.
Anandamaya kosha
Anandamaya kosha is the name given in yogic philosophy to the fifth of the five layers, or sheaths, of the body, which are referred to collectively as pancha kosha.
Pranamaya 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.
Manomaya means composed of manas or mind. The mind, 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. Adi Shankara 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.
Vijñānamaya means composed of vijñāna, or intellect, the faculty which discriminates, determines or wills. Chattampi Swamikal defines vijñānamaya 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.
Anandamaya means composed of ananda, or bliss; it is the subtlest of the five koshas. 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.