chapter 11 – three states and five kośas

Swamiji introduces two interconnected topics in this chapter: avasthātrayam (the three states of experience) and kośa pañcakam (the five personality layers). Both of these concepts provide a deeper analysis of the individual human personality and how it functions.

avasthātrayam (the three states of experience) Human experience is divided into three distinct states. To thoroughly understand each state, Swamiji examines three specific factors for each: the condition of the mind (antaḥkaraṇa), the nature of the experience, and the dominant medium involved.

1. jāgrat avasthā (waking state)

• Condition of the mind: In the waking state, the mind or inner organ is fully functional and completely bloomed (pūrṇa vikāsaḥ). All four internal faculties are operating actively: the emotional faculty (manaḥ), the rational/judging faculty (buddhi), the memory faculty (cittam), and the ahaṅkāra (ego) faculty.
• Nature of experience: We experience an external world (bāhya prapañca) that is concrete and objective (meaning it is commonly available for all people to experience). This experience is entirely sense-organ based (indriya janyam). It involves a two-way transaction where the individual functions both as a receiver (experiencer) and a contributor (actor).
• Dominant medium: Because we rely on the sense organs to experience the external world, and every sense organ requires a physical location (golakam) to function, the physical body is absolutely necessary. Therefore, the waking state is heavily dependent on the physical body (sthūla śarīra pradhāna avasthā). The individual in this waking state is referred to as viśva.

2. svapna avasthā (dream state)

• Condition of the mind: During a dream, the mind is only partially functional (ardha vikāsaḥ). The rational faculty, the emotional receiving faculty, and the fresh ahaṅkāra (ego) are dormant. Only the memory faculty (cittam) is active. It acts like a video cassette player, replaying the emotions and events registered during the waking state.
• Nature of experience: We experience an internal world (vāsana maya prapañca) generated entirely out of private memory. It is an abstract, subjective universe that is inaccessible to anyone else, even someone sleeping right next to us. It is entirely memory-based (vāsana janyam). Swamiji clarifies that even seemingly “new” objects in dreams are just jumbled combinations of past waking experiences. (Any rare premonitions of the future are considered a unique faculty of the mind, not a true svapna, which is strictly past-based).
• Dominant medium: Since dreams are memory-based, and memory (cittam) belongs to the subtle body, the subtle body is the dominant medium for this state (sūkṣma śarīra pradhāna avasthā). The individual in the dream state is referred to as taijasa.

3. suṣupti avasthā (deep sleep state)

• Condition of the mind: The mind is completely non-functional (zero functionality). Emotions, rationality, memory, and the ahaṅkāra (ego) are all dormant. We do not even have the active ahaṅkāra (ego) to claim “I am sleeping” during the experience itself.
• Nature of experience: Because the sense organs are off, there is no external world; because the memory is off, there is no internal world. It is an experience of total blankness or complete ignorance (ajñāna anubhava).
• Dominant medium: Since the physical and subtle bodies are non-functional (as though resolved), the causal body becomes the dominant medium (kāraṇa śarīra pradhāna avasthā). All experiences remain in a dormant, seed-like condition, ready to re-emerge upon waking. The individual in this sleeping state is referred to as prājña.

kośa pañcakam (the five personality layers) While śarīratrayam (the three bodies) divides the personality based on the texture or “fineness” of matter, kośa pañcakam divides the exact same personality based on its functions. The physical body (sthūla śarīram) is assigned one layer, the subtle body (sūkṣma śarīram) is sub-divided into three functional layers, and the causal body (kāraṇa śarīram) corresponds to the final layer.

1. annamaya kośa This corresponds to the sthūla śarīram (physical body). It represents the entire anatomical system—the physical structure, limbs, and organs. It is called annamaya because it is born from and nourished by the essence of food (annam). This anatomical layer remains immediately after death (which is why organ transplants are possible), even after the inner functions have departed.

2. prāṇamaya kośa This represents the physiological system, which dictates the functions of the anatomy (respiration, digestion, circulation, etc.). It represents the power of action (kriyā śakti). It is comprised of 10 components of the subtle body: the 5 prāṇas (which provide the energy) and the 5 karmendriyas (the organs of action acting as tools). At the time of death, this layer leaves the physical body, which is why the anatomical organs remain but cease to function.

3. manomaya kośa This represents the psychological personality. It encompasses emotions, doubts, and desires, serving as the power of desire (icchā śakti) which pushes the prāṇamaya kośa into action. This layer consists of 6 components of the subtle body: the mind (manaḥ) combined with the 5 jñānendriyas (sense organs of knowledge).

4. vijñānamaya kośa This represents the cognitive, intellectual, or rational personality. It serves as the power of knowledge (jñāna śakti), acting as the judging and evaluating faculty. It consists of 6 components: the intellect (buddhi) combined with the 5 jñānendriyas. Swamiji notes a functional progression: vijñānamaya kośa knows or evaluates, manomaya kośa desires based on that knowledge, and prāṇamaya kośa acts upon that desire.

5. ānandamaya kośa This layer corresponds to the kāraṇa śarīram (causal body) and represents the unconscious or dormant personality. It acts as a psychological fuse; when the ahaṅkāra (ego) cannot handle severe trauma or extra-ordinary pain, those emotions are bolted up and pushed into the unconscious. Because these dormant emotions and traumas are hidden and unknown to the active mind, a person remains blissfully ignorant of them in this state, hence it is called ānandamaya (full of bliss/ignorance).