The Yoga of Manifesting a Radiant Body, Brilliant Mind, and Effulgent Spirit

Via Ramesh Bjonnes
on Jun 2, 2010
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According to many spiritual traditions, the human mind can be divided into various levels, spheres, or koshas. In yoga it is said that “the human being is composed of five layers of mind, just like the banana flower.”

The body, or annamaya kosha, comprises the sixth layer.

Each one of these “petals” envelopes the other and, depending on your perspective, progressively conceals or reveals the ultimate reality, Spirit or God.

According to the yoga philosophy of Vedanta, an individual is composed of five such sheaths. First is the annamaya kosha, the physical body.

Second is the pranamaya kosha, or the sheath composed of life force; it is the connecting link between the physical body and the mind; the sphere of emotions.

Third, the manomaya kosha, is the rational mind. Next is the vijanamaya kosha, the sheath of intuition; the subtle mind. Fifth is the anandamaya kosha, the sheath of blissful transcendence.

In Mahayana Buddhism, there are eight levels of consciousness. The first five represent the five senses.

The next layer of the mind is based on sensory experience. The seventh layer, called manas, refers to both higher mind and the center of the illusion of the separate self.

The final level is the alayavijnana, the veil before alaya or pure Spirit.

Yoga emphasizes the importance of understanding the essential nature of this spectrum of consciousness—how the individual mind rests within and is part of the soul (atman).

And, through an integral Body-Mind-Spirit practice, how the mind expands into this soul and finally, with its crystal-clear perception, unites with the Cosmic or Divine Soul.

Here is a contemporary yogic elaboration of these sheaths, developed by my teacher, Anandamurti, that expands on the Vedantic version by dividing our individual Body-Mind-Spirit into seven levels, including its many sub-functions:

1. Annamaya Kosha—the physical body, composed, as in Ayurveda, of the five elements: ether, air, fire, water, earth. The body is controlled by the crudest layer of mind, the kamamaya kosha.

In yoga, the body is made radiant and healthy through vegetarian diet, physical exercise and hatha yoga practice, or the third limb of Patanjali’s Asthanga Yoga.

2. Kamamaya Kosha—this state of mind is the “desire” kosha. Also known in Jungian psychology as the conscious mind.

It has three functions: a) sensing external stimuli from the outside world through the sense organs of the body, b) having desires on the basis of those stimuli, and c) acting to materialize those desires by using the motor organs.

This layer of the mind controls the motor organs and the instincts; it activates the body to satisfy the basic instincts of hunger, sleep, sex and fear.

This layer of the mind is perfected through yogic ethics, or yama and niyama, the first and second limb of Patanjali’s Ashtanga Yoga.

3. Manomaya Kosha—the mental layer of mind. Also referred to in Jungian psychology as the subconscious mind.

This state of mind controls the conscious mind. It has four functions: a) memory, b) rationality, c) experience of pleasure and pain based on reactions from past deeds, d) dreaming.

This state of mind is perfected through the practice of pranayama (breathing exercises to control the body’s vital energy, or prana), or the fourth limb of Patanjali’s Ashtanga Yoga.

4. Atimanasa Kosha—the supra-mental or subtle mind, the layer of direct knowing, creative insight and extrasensory perception.

Although most people spend the majority of their lives in the kamamaya and manomaya koshas, sometimes this layer is accessed through deep contemplation, artistic inspiration, or intellectual discovery.

In this layer, a deep yearning for Spirit is felt, and perhaps even a direct perception of Spirit is experienced. Jung called this layer of the mind the unconscious.

This is the state of mind where we experience intuition and synchronicity.

This layer of the mind is developed through sense withdrawal meditation, or pratyahara, the fifth limb of Patanjali’s Ashtanga yoga.

5. Vijinamaya Kosha—the first layer of the causal mind, also called the “special knowledge” kosha. In this level of mind one is able to pierce through the veil of the gross, objective reality and get a glimpse of the world as it really is—simply Spirit.

Many divine attributes are expressed through this state of mind: mercy, gentleness, serenity, non-attachment, steadiness, success, cheerfulness, spiritual bliss, humility, magnanimity and more. This kosha has two main functions: discrimination (viveka) and non-attachment.

True discrimination means to be able to discern between Relative and Absolute truth. True non-attachment does not mean to escape the world but rather to embrace it as Spirit, to see that all is Divine.

This layer of the mind is developed through conception and concentration, or dharana, the sixth limb of Asthanga Yoga.

6. Hiranamaya Kosha—subtle causal mind, also referred to as the “golden” kosha, because of its effulgent, blissful expression. Here the feeling of “I” is only latent, only a thin veil separates the spiritual practitioner from the Soul.

One has approached the dawn of true Awakening in the all-pervading state of Cosmic Consciousness.

This state of mind is attained through the practice of a sophisticated form of yogic meditation techniques called dhyan, the seventh limb in Ashtanga Yoga.

7. Atman—beyond mind, the Soul, the Cosmic Consciousness. The 16th century Christian mystic St. John of the Cross explains well the highest state of God-consciousness: “…the soul appears to be God more than a soul. Indeed, it is God by participation.”

This state is the goal of yoga, or samadhi, the eight and final limb in Ashtanga Yoga.

No matter which model of the Body-Mind-Spirit connection you are used to, what is important is this:

Through the immense scope of these levels of mind, or spectrum of consciousness, the human mind is finally enveloped in pure Spirit and is able to realize Oneness with the Divine.

And although each tradition explains these layers somewhat differently, it is a natural and universal process of gradual unfolding and eventual full Awakening.

As John Caird said so beautifully in his book An Introduction to the Philosophy of Religion, “to appropriate that infinite inheritance of which we are already in possession.”

But perhaps none could have expressed this simple yet advanced process better than the poet and artist William Blake: “If the doors of perception were cleansed, man would see things as they really are—infinite.”

My own spiritual teacher, Anandamurti, notes that in order to experience this Cosmic state of Mind one must cleanse one’s perception by converting “the mind into a real mirror, every kosha has to be made transparent and crystalline….”

But how? Through the study of spiritual scriptures, through hatha yoga practice, through prayer and fasting, through ecstatic dancing and chanting, and most importantly, the yogis say, through the practice of meditation.

As Anandamurti says: “Through the medium of Kosha-wise meditation… the fuller the entire entity will become with Divine radiance, with Divine bliss.”

The universal aspect of this process is illustrated by the writings of many mystics and saints from various traditions.

St. John of the Cross perfectly echoes the yogis of India: “A soul makes room for God by wiping away all the smudges and smears of creatures, by uniting its will perfectly to God’s…”

“When this is done the soul will be illumined by and transformed in God. And God will so communicate his supernatural being to the soul that it will appear to be God himself and will possess what God himself possesses.”

Amen to that! Om Shanti to that!

To study the chakra and kosha poster above in some more detail, go to my friend Aaron Staengl’s website:


About Ramesh Bjonnes

Ramesh Bjonnes is the co-founder of the Prama Institute, a holistic retreat center in the Blue Ridge Mountains of North Carolina and the Director of the Prama Wellness Center, a retreat center specializing in detox by incorporating juice fasting, ayurveda, meditation and yoga to cleanse, relax and rejuvenate. Bjonnes is also a writer, yogi and workshop leader. He lived in India and Nepal in the 1980s learning directly from the traditional teachers of yoga and Tantra. He has taught workshops in many countries and is the author of Sacred Body, Sacred Spirit (InnerWorld) and Tantra: The Yoga of Love and Awakening (Hay House India). He lives and practices in an eco-village in the Blue Ridge Mountains of North Carolina.


10 Responses to “The Yoga of Manifesting a Radiant Body, Brilliant Mind, and Effulgent Spirit”

  1. […] The Yoga of Manifesting a Radiant Body, Brilliant Mind, and … […]

  2. vakibs says:

    "vijnana" means understanding, not intuition. It corresponds with symbolic knowledge expressed with a language.

    "mano" means simple mechanical thinking, what people call "sensory-motor control" that is present in animals.

    I have explained the 5 koshas of vedanta in my blog. They come straight from the philosophy of Samkhya and Yoga. I would be glad to have your take on it. Brihadaranyaka Upanishad says that the five koshas correspond to inanimate matter, plants, animals, human beings and enlightened human beings respectively.

    The 7 koshas that you mention are news to me. They make much subtler distinction. Though I am very surprised that the "pranamaya" kosha is absent. Surely, it is not just desire (kama) that makes breath (prana) ?

  3. vakibs says:

    Also this gradual hierarchy of the koshas has a relation with the "Meru" mountain that has mythic significance in Hinduism and Buddhism. More info can be found in my blog

  4. Ramesh says:

    Vakibs, in most Vedantic models I know the Vijana Maya kosha is termed thye sheet of intuition, the state of mind in indicating spiritual insight and knowledge. Beyond manomaya or mind is the sheath of intuition or vijnanamaya kosha, and needless to say it is subtler than all the preceding koshas. The Taittiriya Upanishad elucidates the existence of the vijnanamaya kosha in the following manner: “Separate from the self comprised of mind, there is another inner self comprised of intuitive knowledge. This one is also like the shape of a person like the preceding koshas. Faith is its head, Tasye shraddhaiva shiraha; righteousness its right wing and truth its left wing, hritam dakshinah pakshaha satyamuttarah pakshaha; yoga is its soul, yoga atma, and maha its foundation, maha puchham pratishtaha.”

    There are various models of koshas, and, yes, the model I presented is rather new and different than the vedantic model, but both are relevant, just different.

  5. Ramesh says:

    Vakibs: Yes, the model I presented is different and does not include the pranamaya kosa, but that does not mean that the prana vayu is not important, it is, but in this tantric model I presented, it is dealt with in other ways. So best to think of these various models as complimentary, not competing with each other, but complementing each other.

  6. Ramesh says:

    Vakibs, Vijana can be translated as "special knowledge" and may thus indicate intuitional knowledge which is considered the best, deepest and most direct form of knowledge in yoga. As one achieves deeper access to these higher kosas through spiritual practice, this intuitional knowledge is revealed.

  7. vakibs says:

    Hi Ramesh,

    The etymology of Sanskrit words (known as "nirukta") is defined in a very nice manner. In case of a doubt in the meaning, one can always break a word into pieces and derive it. The word vijnana is composed of the prefix "vi" and the rootword "jnana".

    The prefix "vi" is used to denote the complement of self. For example, the word "jaya" means "to win". The word "vijaya" means "to win over somebody else". This subtle difference in meaning is crucial, because there is also the possibility of "winning over oneself". In "vijaya", there are winners and losers, in "jaya" there are only winners.

    Similarly, the word "jnana" means knowledge. "vi-jnana" means knowledge about something else. i.e, objective knowledge. This difference exists because there is the possibility for "atma-jnana" or self-knowledge, which is not part of "vijnana". In fact, the word "vijnana" is used in most Indian languages today to denote scientific knowledge. Science is known as "vijnana sastra". If you look up the English translation of Upanishads by Dr. S. Radhakrishnan (which are extremely good in my opinion), he always translates "vijnana" as understanding.

    I think the confusion exists because there is another word, called "buddhi" which is sometimes used in similar contexts with "vijnana". In my opinion, "buddhi" can be translated correctly as wisdom. This word occurs in the Samkhya texts – buddhi being the product of "mahat", or the great principle. It tallies well with the shloka that you mentioned. Certain philosophical texts mention "buddhimaya" instead of "vijnanamaya". I think this is at a slightly higher plane than "vijnanamaya". Buddhi deals with inner discriminatory power – of separating good from bad, and directing the mind to focus on the righteous target of knowledge. Rather than using the word "intution", I think we can use the word "wisdom" to convey this meaning.

    I think it is Kena upanishad (?) that mentions about the several different layers of cognition – starting with manasa (perception) and going up by samkalpa (resolve), vijnana (understanding), bala (strength), citta (memory), buddhi (wisdom), etc. I probably have messed up the order, the best would be to read it straight from the source. Also, the prefixes "sam", "pra" et.c get added to "jnana" and produce words such as "samjnana", "prajnana" etc.. In the Aitreya Upanishad, it is said that "prajnanam brahman" – so this word denotes the highest plane of consciousness. "vijnana" comes somewhere down below.

    All this philosophy is represented symbolically through the "Meru mountain" , which also forms the architectural basis for the Buddhist and Hindu temples. The Buddhist sthupa, for example, contains distinctly 5 levels – denoting the five koshas. The "vimana" (temple tower) of the Hindu temples is also derived from the same concept (indeed got architecturally influenced by the sthupa). The various deva images that surround this tower denote the respective nature of these various planes of consciousness. One may find images of rakshasas and yakshas (symbolizing mechanical thinking and action) at the bottom layers and the higher devas of sensory perception and wisdom at the higher levels.

  8. vakibs says:

    Apparently, it is the Chandogya Upanishad which deals with the various modes of cognition.

  9. Ramesh says:

    Vakibs, thanks so much for your long reply above which I enjoyed reading… time does not permit me to reply in any detail but I would like to mention the subtle distinction between buddhi and bodhi in Sanskrit, the way I have learned it. Yes, buddhi menas wisdom and also intellect, but bodhi means intuition and i think is closer to the word vijana as used in the Vedanta kosa model. Bodhi jinana is thus the link between intuition and intellect, an ability or state of mind developed by long meditation practice.
    The Sanskrit language is rich with nuances and interpretations and if we add the various philosophical schools of yoga/tantra, it adds to the complexity.

    Intellectual understanding, while important, is limited compared to experiencing the richness and wisdom/knowledge/intuition that yoga brings to our personal life.

  10. LivingArtisan says:

    Great image ; is there an expanded view of it ?