Three Bodies in Yoga: Sthula-

Gross Body, Linga-Subtle Body &

Karan-Causal Body

Ever pondered the depths of your existence, reaching beyond the surface of your identity? Much like
peeling back layers to reveal your true essence, yoga philosophy unveils a profound truth: you are not
just a physical entity but a complex of three interconnected bodies.

Beyond the superficiality of bones and muscles lies a deeper reality—a reality composed of the three
bodies; Sthula Sharira (Physical or Gross Body), Sukshma Sharira (Subtle Body), and Karana Sharira
(Astral body), each playing a unique role in defining who we are.

Much like the five Koshas or five sheaths of our existence, these bodies are integral to understanding
the multifaceted nature of the self. The layers of Annamaya Kosha, Pranamaya Kosha, Manomaya
Kosha, Vijnanamaya Kosha, and Anandamaya Kosha contribute to the intricate fabric of our being.

Join us in this blog as we dive into the realms of the three bodies according to yoga. Dive deep into the
layers of your existence, unraveling the mysteries that shroud the essence of who you truly are.

What is the Concept of the 3 Bodies in Yoga?

In yoga philosophy, the concept of the 3 bodies refers to the fundamental understanding that the
human being consists of more than just a physical form. Beyond the external anatomy, there exist three
essential bodies—Sthula Sharira (gross body), Sukshma Sharira (subtle body), and Karana Sharira (causal
body).

These interconnected bodies, explored in depth in the subsequent sections, hold the key to a holistic
approach to well-being.

Three bodies are not mere physical entities but encompass unique energy fields, contributing to our
experiences in sleeping, dreaming, and waking states. The exploration of these layers is central to
understanding the holistic nature of the self in yoga philosophy.

1. Sthula Sharira – The physical or gross body

Delving into the essence of the human experience, the Sthula Sharira, or gross body, is the tangible,
mortal vessel that breathes, eats, and moves. It forms the foundation for the intricate interplay of the
three bodies in yoga philosophy, playing a crucial role as the material embodiment of our existence.

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The experience of Sthula Sharira or gross body is felt during the waking state.

1. Components of the gross body

Comprising flesh, bone, tissues, cells, molecules, and atoms, the gross body is a complex amalgamation
of the five elements known as five elements (Pancha tattva); Akash (space or ether), Vayu (air), Agni
(fire), Jal (water), and Prithvi (earth). To enhance, rejuvenate, and harmonize these elemental forces
within the gross body, the practice of yoga poses and pranayama exercises becomes instrumental.

2. Characteristics

Functioning as the vehicle for the other principles or bodies, the primary goals of the gross body (Sthula
Sharira) extend beyond the physical realm. Its purpose is to comprehend the Self (Atman), experience
eternal bliss, and reach spiritual heights culminating in salvation (Moksha).

This corporeal entity undergoes a remarkable journey through six distinct changes – birth, subsistence,
development, maturity, decay, and death, embodying the cyclic nature of physical existence.

Visible and palpable, the gross body is the aspect most easily relatable to individuals. Its exterior layers
manifest changes throughout life, offering a tangible connection to the ongoing transformations within.

3. Related Kosha

The gross body or Sthula Sharira houses the Annamaya Kosha, the sheath of food, and a segment of the
Pranamaya Kosha, the vital or energy sheath. The five organs of action, or Karma-indriyas – mouth,
hands, feet, anus, and genitalia – constitute the Pranamaya Kosha, facilitating experiences such as hot,
cold, hunger, and thirst.

Meeting the demands of the gross body, the Annamaya Kosha and Pranamaya Kosha provide
sustenance through food, water, and air. Together, they form the intricate web that sustains the
physical dimensions of our being.
In the journey through the three bodies in yoga, a deeper understanding of the Sthula Sharira opens the
gateway to a holistic approach to well-being, blending ancient wisdom with contemporary practices.

2. Sukshma Sharira – The subtle or astral body

Enter the realm beyond the physical with Sukshma Sharira, the subtle or astral body, where the essence
of life resides. This ethereal entity operates behind the scenes, housing the vital force of life known as
Prana.

Being the second body layer, the astral body is subtle, invisible to the eyes and is not tangible or
material in nature like the Sthula Sharira. The Nadis (subtle energy channels) have a fine union with the
physical body to live in this astral body.

The ability to access this body utilizing a variety of therapeutic approaches is possible despite the fact
that it is outside the range of our normal physical awareness.

The experience of Sukshma Sharira is felt during the waking and dream states.

1. Components of the subtle body

The subtle body or Sukshma Sharira comprises 19 components:

 Five perceptual senses (Jnana-indriyas) – eyes, ears, skin, tongue, and nose
 Five action organs (karma-indriyas) – mouth, hands, legs, anus, and genitals
 Five vital Vayu or air – Prana (respiration), Apana (evacuation), Samana (digestion and
assimilation), Vyana (circulation), and Udana (supporting other Vayus).
 4 Elements of Antahkarana (inner instruments): Mind or Manas, Chitta or consciousness, Buddhi
or Intellect and Ahankara or ego.

2. Characteristics

Unlike the tangible nature of the gross body, the subtle body operates at a higher frequency and serves
as the dwelling place for the powerful Kundalini energy. It remains connected to our senses, providing
the canvas through which we paint our experiences of pleasure and pain. The energetic aura of the
subtle body envelops the physical, existing before its creation and persisting until the last remnants of
the physical body are extinguished.
Unlocking the potential of the subtle body unveils extraordinary abilities such as clairvoyance and
clairaudience. Advanced yogis, deeply entrenched in their spiritual journey, navigate this astral realm,
perceiving through astral eyes and ears (aka subtle senses).

3. Related Kosha

Within the Sukshma Sharira or subtle body, three Koshas intertwine to form the intricate web of the
subtle body.

The Pranamaya Kosha, representing the vital or energy sheath, aligns with the five organs of action
(karma-indriyas).

The Manomaya Kosha, the mental sheath, encompasses the mind (Manas), subconscious (Chitta), and
the five perceptual senses, allowing us to feel and experience a spectrum of emotions.

Finally, the Vijnanamaya Kosha, the intellectual sheath, comprises the intellect (Buddhi), regulating our
analytical abilities, decision-making, and the ego (Ahankara).

In the exploration of the three bodies in yoga, the Sukshma Sharira emerges as a crucial realm,
connecting the physical and the metaphysical in the intricate dance of existence.

3. Karana Sharira – The casual body

At the core of human creation lies the enigmatic Karana Sharira, also known as the causal or karmic
body—a subtle vibration that shapes the essence of our being. As we navigate the intricate landscape of
the three bodies in yoga philosophy, the Karana Sharira emerges as the largest facet, captivating in its
complexity.

The experience of the Karana Sharira transcends the boundaries of waking, dreaming, and deep sleep
states. It encompasses the entirety of our existence, providing a constant undercurrent to our journey
through different states of consciousness.

Characteristics of the causal body

Contrary to a traditional body, the Karana Sharira defies simple categorization; it is an elemental force,
transcending conventional explanations (anirvachaniya) and lacking a discernible beginning (anadi). This
intricacy sets it apart as one of the most enigmatic aspects among the three bodies.
A harmonious blend of the subtle and physical bodies, the causal body stands as one of the subtlest
manifestations in the yogic journey. Beyond the tangible, it serves as a guardian, preserving the spirit
from one life to the next in the cyclical dance of reincarnation. An intricate recorder, it meticulously
tracks our past ideas, behaviors, and acts, weaving a continuous thread of consciousness across
lifetimes.

Despite its profound significance, the Karana Sharira often eludes our senses, existing in the realm
beyond the immediate grasp of awareness. It intricately connects to the larger Self, contributing to the
complex tapestry of our existence.

Getting to Know the Causal Body

Delving into the characteristics of the causal body, we find that it offers a gateway to understanding the
divine. It encapsulates the details of all our past lives, experiences, memories, and habits. Upon death,
both the astral and causal bodies depart the physical vessel, leaving behind a profound legacy of
existence.

To truly comprehend the causal body, deep introspection through meditation becomes the key. The
terms ‘soul,’ ‘spirit,’ or ‘atman’ allude to the profound realization that consciousness itself resides within
this body.

Karana Sharira is entwined with worldly attachments and deep cravings, known as vasanas, for bodily
pleasures. It mirrors the intricate dance of desires that shape our journey through life.

Related Kosha

The causal body finds its association with Anandamaya Kosha, the fifth and final sheath representing
spiritual bliss. This blissful, joyful, and peaceful dimension serves as the ultimate goal in yoga philosophy.
Yogis propose that while Anandamaya Kosha permeates all outer sheaths, its true essence remains
obscured until the illusions of these sheaths are dispelled.

How to cleanse the three bodies

Discover the path to self-discovery, spiritual advancement, and inner peace by delving into the cleansing
practices for the three bodies. To unveil the true self, it is imperative to start by purifying the Koshas or
sheaths, intricately linked to each of the three bodies.

Essential Practices for Cleansing the Three Bodies

Yoga Asanas: Engage in the transformative power of yoga asanas to purify the Annamaya Kosha. These
postures not only tone the body but also alleviate stress, remove toxins, and unblock energy flow.

Proper Nutrition: Embrace a healthy and sattvic diet, steering clear of substances that may
overstimulate the mind. Including dairy in your diet contributes to the purification of the Annamaya
Kosha.
Pranayama Breathing Exercises: Immerse yourself in the purifying practice of pranayama to cleanse the
Pranamaya Kosha. Techniques like Kapalbhati, Bhramari, Nadi Shodhana, and Bhastrika enhance the
vital life force within.

Meditation and Positive Thinking: Direct your focus towards the Manomaya Kosha through meditation
and positive thinking. Cultivate mental clarity, concentration, and foster a mindset of positivity.
Incorporating bhakti and karma yoga adds depth to these practices.

Truthfulness and Contentment: Purify the Vijnanamaya Kosha by shedding ego, resentment, and pride.
Embrace Satya (truthfulness), selflessness, and contentment. Aligning actions with pure intentions
positively impacts the intellect.

Self-Realization: The culmination of purification occurs with self-realization. As all other Koshas are
cleansed, the Anandamaya Kosha, representing spiritual bliss, reaches its zenith. This stage marks the
pinnacle of the transformative journey.

Conclusion

Just as the 3 bodies and 5 Koshas serve as a path towards realizing our true nature, our exploration
takes us through the layers of Sthula Sharira (Gross Body), Sukshma Sharira (Subtle Body), and Karana
Sharira (Causal Body). Much like peeling away the layers of illusion, our journey aims to bring us closer
to the true essence of our being.

This path requires dedication and practice, akin to working through the Koshas. By engaging in
transformative practices such as yoga asanas, pranayama, and meditation, we gradually cleanse and
harmonize each body. The ultimate goal is akin to transcending the Koshas—a journey that demands
perseverance.

If you commit to this path of self-discovery, a deeper state of consciousness awaits, allowing you to
unlock the profound truth of your existence.
 Koshas:
Transcending 5 Sheath to Know The Self

Have you ever imagined how so-called subtle body looks like and why it’s different from the causal
body?

Well, the body, whether it’s subtle or gross is a manifestation of energy and, energy can only be
experienced through the flow of consciousness.

Consciousness in humans flows in 5 layers of the body to reach the Atman (or Self, according to Vedanta
philosophy). These 5 layers in yogic tradition are called Koshas.

Understanding the Koshas becomes easier when one is aware of the concept of self (The innermost
entity after transcending 5 Koshas). So, let’s understand concept of self, first.

Introduction to self or Atman

Self or Atman is the Divine within each being & is beyond 3 Gunas (Sattva, Rajas, & Tamas) as it has no
origin and end. Its main characteristics are vigilance and support to everything with any detachment.

In Upanishads, Atman is the subject which persists throughout the changes, the common factor in the
states of waking, dream, sleep, death, rebirth, and final deliverance.

References from Upanishads about Atman

Following Upanishads have defined Atman in different verses.

 Kathopanishad defines Atman as the subtler than the subtlest and greater than the greatest,
which is seated in the heart of each living being.

Anoraniyan mahato mahiyan Atmasya jantornihito guhayam (Katho.I-ii-20).

It describes Atman as the eternal factor in the body.

 Mandukya Upanishad says Brahman is the Atman and the Atman is the Brahman.

Ayam Atma Brahma ( Mandukya )

This Sanskrit verse states that the Supreme power through which all things have been brought into
being is one with the in-most Self in each person’s heart.
  Brihadaranyaka Upanishad identifies self with the Purusha which is an all-pervading infinite
entity. The Self is different from the intellect, different from the organs.

 Mundaka Upanishad describes the self as ‘self-resplendent, formless, un-originated and pure,
that all-pervading Being is both within and without, anterior both to life and mind; He
transcends even the transcendent, unmanifested causal state of the universe’.

Nature of Atman

 Chaitanya Svarupah: Nature of Consciousness Itself

 Svatantrah: Independent

 Nirgunah: Non-Material, Attributeless

 Nityah: Ever-existent

 Sarvagatah: All-Pervading

 Ekah: Oneness

Relation Between Koshas & Atman

Kosha is referred to as “sheath”, coverings of the Atman. The Atman or soul resides at the center of the
Anandmaya Kosha (5th Kosha) [Later described in this article].

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Atman is distinguishable from the five Koshas, just as the smoke which has its existence through the fire,
conceals the fire, the five Koshas which obligate their very existence to the Atman cover the very Atman.
The Atman overshadows the Koshas.

As in Ayurvedic texts, there are two kinds of relationship,

1. Samavaya relation – Inseparable

2. Samyoga relation – Separated

Samavaya relation is a concept mentioned in Padarthvigyan (matter science) referring to being

inseparable relationship that exists between a person and his qualities or actions. There is no Samavaya
relation between Atman and the five Koshas.

Samyoga is the relationship that exists between a drum and the stick. There cannot be any Samyoga
relation between Atman and the Koshas, as Atman is not a substance that is made up of the five
elements.

The relationship between Atman and the Koshas is only the Adhyasa (illusory or superimposed).

Human Personality & Concept of Koshas

Guhāhitaṁ Brahma yat tat pañcakośa vivekataḥ, boddhuṁ śakyaṁ tataḥ kośa pañcakaṁ pravi vicyate
Human personality is a combination of physical/mental and spiritual dimensions with the pattern of
thoughts, feelings, social adjustments, and behaviors that strongly influences one’s expectations, self-
perceptions, values, and attitudes.

Our Upanishads has mentioned that the Purusha exists in terms of 3 bodies (trya-sharira) & 5 sheaths
(Pancha-Koshas).

Historical Background

 The

 Taittiriya Upanishad describes human beings to be having a five sheaths personality [Pancha (5)
Kosha] comprising of the sharira trya (3 bodies).

 The Triguna Theory: As per the ancient Indian philosophy, personality can be refined with
‘tapas (austerity)’ and value-based education with the concept of 3 gunas (sattva, rajas, tamas)
which binds Soul to the World.

 Two Principles of Sankhya Philosophy are Purusha which is Conscious, Intelligent & Inactive &
Prakriti which is Unconscious, Non-intelligent & Active, both being interconnected and
responsible for the formation of sharira trya (3 Bodies) [Later describing in this article].

 In Ayurvedic text also it can be found that personality is described as 16 types, 7 sattva, 6 rajas
and 3 tamas, which are majorly trait characteristics.

Pancha Koshas theory of understanding the personality mentioned in the

Taittiriya Upanishad. This is the Vedantic psych philosophical view of human personality and similar to
the trait perspective of personality where each Kosha exhibits certain characteristics.

Pancha-Kosha: 5 Layers to The Self

In Sanskrit, Kosha means “sheath” or “covering.” Koshas can be understood as the layers from which
awareness flows from the outer body to inner self & hence, cover the Atman.

Pancha Kosha is the concept in yogic philosophy that there are 5 layers, or sheaths, around the human
soul. These 5 layers are also considered the 5 sheaths of human’s personality.

Much like the chakras system in the human body, 5 Koshas are located one inside the other with the
sheath of the physical body being the outermost and the sheath of bliss being the innermost. Further,
these 5 layers are lies in 3 bodies (sharira trya) viz Gross, Subtle and Causal body.
The ancient concept of “Personality” or “Body constitution”, underlines the below mentioned ‘five’
sheaths. They are:

 Annamaya Kosha

 Pranamaya Kosha

 Manomaya Kosha

 Vijananamaya Kosha

 Anandamaya Kosha

1. Annamaya Kosha

‘Annamaya’ [Anna means food and Maya means ‘made of’] is a segment of the human system is
nourished by food (anna). Here food represents the ‘Physical matter’ from which the body formation
took place (5 elements) and ultimately dissolves into the same (after death). It’s the reason, the first
layer of the body is linked with the Root chakra & earth element present in our body.

This sheath contains the 5 elements (earth, space, air, water, fire) that constitute the physical body with
a dominance of ‘Tamo guna’. It’s perishable in nature and hence, has a beginning and an end (birth and
death).

In yoga, various asanas are helpful to nurture the body and hence the annamaya Kosha.

This sheath is the result of the combination of shukla (male seed) and Sonita (female seed) & depends
on food because semen is the byproduct of food synthesis only.

Personality or constitution of the individual comprising of physical, mental, social and emotional traits all
depend on the condition of annamaya Kosha, the formation of which continues in each birth or life one
has.

Annamaya Kosha relies on shad-bhava-vikara (6 changes) concept viz [efn_note] Kosha and Atman
http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=748 [/efn_note].

 Birth

 Existence

 Growth

 Change

 Decay

 Death

Following methods can be adapted to purify and develop the annamaya Kosha:

 Upavas (fasting)

 Asanas (Yogic postures)

  Tatvashudhi (Inner Purification)

 Tapashcharya (Practice of austerity).

 Letting our soul free from worldly attachments from the physical body are the first objective of
spirituality. (3)

The first objective of spirituality is freeing the soul from the attachment and identification with the food
sheath, Which only can be realized when one is aware of the first sheath completely. All the modern
medicines act on this Kosha only.

2. Pranamaya Kosha

‘Pranamaya’ (vital air sheath) segment is nourished by ‘Prana’. This sheath contains the 5 pranas that
manifest in the physical body and connecting it to the next Kosha i.e. Manomaya Kosha.

This sheath has a dominance of Rajo guna, hence subtle activities are normal in this layer. This sheath is
also perishable and has a beginning and an end. Prana is the life force that is present in the entire
cosmos. It is derived from Moola Prakriti or the Divine Mother.

In yoga, both asanas and pranayama (breathing exercises) affect this Kosha.

3. Manomaya Kosha

‘Manomaya’ (mental sheath) is the segment nourished by knowledge.

This sheath contains gyanendriyas & karmendriyas for interaction with the outer world.

 Gyanendriyas are sense organs through which one perceives objects of the world and

 While karmendriyas are organs of actions through which one manipulates with the objects of
the world

This Kosha is made of a combination of Sattva guna and Tamo guna. It’s also perishable in nature and
has a beginning and an end. The Manomaya Kosh comprises mental faculty receiving all the sensory
signals, then interpreting them as with positive or negative aspects and at the end aspiring the positive
desire.

The primary functions of manomaya Kosha are:

 Sankalpas i.e. being the aspects to interpret the intention and act accordingly.

 Vikalpas refers to rejecting undesirable actions mostly with negative outcome.

Our mind is summarised with certain traits referred to as Vrittis, such as lust, anger, greed, etc. Cause of
Vrittis, thoughts in mind is continually fluctuating and hence are referred to as Vikari (changing traits).
Atman has no scope of any changes or modifications hence is referred to as Nirvikara (changeless).

The mind along with the five sensory organs (taste (tongue), smell (nose), vision (eyes), hearing (ear),
and touch (skin), is said to constitute the manomaya Kosha or “mind-sheath”.

Various aspects of yoga practice affect this Kosha. For example, meditation and alternate nostril
breathing can calm the mind.
4. Vijnanamaya Kosha

‘Vijnanamaya’ (intellectual sheath) is nourished by ‘ego’. Vijnana literally means intellect, hence
Vijnanamaya Kosha is the intellect/wisdom/knowledge sheath. In the chakras system, this Kosha is
related to the throat chakra & predominant with the air element.

It’s composed of a combination of intellect and the five sensory organs and is also considered to be the
part of one’s being that is responsible for will, discernment, and determination.

Buddhi viz intellect with the five organs of knowledge constitutes the Vijnanamaya Kosha or the
knowledge-sheath. It’s characterized basically with an involvement with the intelligence when in deep
sleep phase, referred to as Chidabhasa [efn_note] Chidabhasa
https://en.wikipedia.org/wiki/Chidabhasa[/efn_note].

Vijnanamaya Kosha is characterized by being interactive and dependent upon the other sheaths for its
existence. In yogic philosophical references, meditation and meditative asanas balance this Kosha. In
medical treatment aspects, psycho-therapy act on this Kosh precisely.

5. Anandamaya Kosha

Ananda means blissful experience. In Advaita Vedanta, anandamaya Kosha is referred to as the
innermost Kosha having close proximity with the soul, hence experiences the blissful experience coming
out of the soul.

Anandamaya sheath marks the segment which is nourished by emotions and consciousness. This is the
intuitive expansive sheath aligned with the causal body and is often thought of as the soul (atman).

The Anandamaya Kosha in its sattvic aspect is the cause of the blissful experience of Sushupti or deep
sleep pattern. The ananadamaya Kosha highlights the three positive blissful qualities of the Soul viz Sat,
Chit and Anand.

 Sat: being truthful and eternal.

 Chit: it refers to the one which is alive and has the consciousness, the main bridging line
separating the living and the non-living.

 Anand: it refers to an ever-joyful state.

This sheath refers to the most subtle body which is perceived in bliss. To get it in balanced state,
pranayama and meditation practice every day for at least 20 minutes can help a lot.

5 Koshas Lies in 3 Bodies

The five Koshas, which play an important role in deciding human personality, have their own
characteristics. These characteristics can be seen in a person into 3 levels of the body (Sharira Traya)
where all five Koshas reside.

1. Sthula Sharira/ Gross Body

 The gross body is the physical body underlined with the sheath of Prana – the vital air.

 It’s the product of 5 Gross Elements (Earth, Water, Fire, Air, Space).
  This body is Subject to 6 changes (Existence, Birth, Growth, Change, Decay & Death).

 Physical medium to experience pain & pleasure.

 Contains the body in Seed form in Waking State (Jagrata Avastha) viz Mind is fully Functional
(purna vikasah).

2. Linga Sharira/ Subtle or Astral Body

 The subtle body is the vital energy field for balancing mental and intellectual state.

 It contains Pranamaya Kosha (sheath of prana), the Manomaya Kosha (sheath of mind), and the
Vigyanmaya Kosha (sheath of intellect).

 Product of 5 Subtle Elements

 5 Organs of Perception (jnanendreiya) & 5 Organs of Action (karmandreiya)

 5 Vital Forces (prana)

 Contains the Body in Seed form in Dream State (Svapna Avastha) in which mind is partially
Functional (Ardha vikasah).

3. Karan Sharira/ Casual Body

Karana Sharira or Causal body is the map template which is the sole cause for the gross and subtle
bodies.

 The causal body manifests the ego.

 Anandmaya Kosh (sheath of bliss) resides in the Causal body (Karana Sharira).

 It defines the state of Ignorance (avidya), Indescribable, Beginningless

 Contains the Body in Seed form in Dream-less Deep Sleep (sushupti – Nitya pralaya) i.e. Mind is
almost Non-Functional (avikasah).

 Karta and bhokta viz the doer and the enjoyer, designate the intellectual sheath and the causal
sheath.

 In the causal sheath, there is a balancing of the properties of Nature (Prakriti)—sattva, rajas, and
tamas

Conclusion

Hindu scriptures describe the body-mind complex consisting of five sheaths:

 Annamaya Kosha: the physical sheath

 Pranamaya Kosha: the sheath of prana (the vital air)

 Manomaya Kosha: the sheath of mind

 Vijnanamaya Kosha: the sheath of intellect

  Annadmaya Kosha: the sheath of bliss.

These sheaths are located one inside the other, with the sheath of the physical body being the
outermost and the sheath of bliss being the innermost. Freeing our soul from the attachment and
identification with the food sheath ‘(Annamaya Kosha),’ or physical body is the first objective of
spirituality.

The ultimate goal of human life is to move away from the Anna-Maya Kosha and remain in the Vijnana-
Maya Kosha most of the times and progressively move into the Ananda-Maya Kosha (State of Blissful
being).