Manomaya Kosha Meaning in Vedanta

Short Answer

Manomaya Kosha in Vedanta means “the mental sheath” – the third of the five sheaths (pancha kosha) described in the Taittiriya Upanishad (2.3). It is composed of the mind (manas) along with the five sense organs (jnanendriyas). The word “manomaya” comes from “manas” (mind, the faculty of thinking, doubting, desiring, and willing) and “maya” (made of, composed of). This sheath is the layer of thoughts, emotions, desires, doubts, and the processing of sensory information. It is more subtle than the pranamaya kosha (vital sheath) and the annamaya kosha (food sheath), but grosser than the vijnanamaya kosha (intellect sheath). The Manomaya Kosha is the seat of the ego in its lower aspect – the doubting, desiring, and fluctuating mind. It is responsible for the constant stream of thoughts (vrittis) that arises in waking and dreaming. The Self (Atman) is not the Manomaya Kosha. The Self is the witness of the mind. Discrimination (viveka) requires negating the mental sheath: “I am not the mind. I am not these thoughts. I am not these emotions. I am not these desires. The mind is seen by me. I am the seer. I am not the manomaya kosha.”

In one line: Manomaya Kosha is the mental sheath – the layer of thoughts, emotions, desires, and the processing of sensory information.

Key points:

• Manomaya Kosha means “mental sheath” – composed of the mind (manas) and the five sense organs (jnanendriyas)
• It is the third of the five sheaths (pancha kosha) in the Taittiriya Upanishad (2.3)
• It is responsible for doubt (sankalpa-vikalpa), desire (kama), thoughts (vrittis), emotions, and the processing of sensory input
• It is the seat of the fluctuating, restless mind that constantly generates thoughts and desires
• It functions in the waking and dreaming states, but is resolved (lina) in deep sleep
• The Manomaya Kosha is part of the subtle body (sukshma sharira) – specifically, the mental component
• The Self (Atman) is not the Manomaya Kosha; the Self is the witness of the mind
• Discrimination (viveka) negates the Manomaya Kosha: “I am not the mind. Neti, neti.”

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Part 1: The Literal Meaning and Etymology of Manomaya Kosha

The term “Manomaya Kosha” is a compound of three Sanskrit words: “Manas” (mind, the faculty of thinking, doubting, desiring, willing), “Maya” (made of, composed of, consisting of), and “Kosha” (sheath, covering, layer). Together they mean “the sheath consisting of mind” – the mental sheath.

Sanskrit Term	Literal Meaning	Philosophical Meaning	Significance
Manas	Mind, the faculty of thinking, doubting, desiring, willing; from the root “man” (to think, to believe, to imagine)	The lower aspect of the inner instrument (antahkarana). Manas is the faculty of doubt (sankalpa-vikalpa), desire (kama), and the processing of sensory information. It is the receiving and processing unit of the mind.	Manas is the restless, fluctuating part of the mind. It generates thoughts, desires, and doubts. It is the “monkey mind” that jumps from one thing to another.
Maya	Made of, composed of, consisting of (suffix)	Indicates that the sheath is composed of or pervaded by manas. Not to be confused with the cosmic Maya (illusion/creative power).	The Manomaya Kosha is the layer of thoughts, emotions, and desires. It is made of mental substance (vrittis).
Kosha	Sheath, covering, layer, scabbard	A covering that veils the inner Self. The Manomaya Kosha is the third layer, more subtle than the pranamaya kosha (vital sheath) but grosser than the vijnanamaya kosha (intellect sheath).	The Manomaya Kosha is a veil of ignorance. Mistaking the mind for the Self is a common and subtle form of identification.
Manomaya Kosha	The sheath consisting of mind	The mental sheath – the layer of thoughts, emotions, desires, doubts, and the processing of sensory information.	The Manomaya Kosha is the seat of the lower mind. It is the source of restlessness, distraction, and emotional suffering.

“The word ‘Manomaya’ tells you that this sheath is made of mind. But what is mind? The mind is not a thing. It is a stream of thoughts, emotions, desires, and doubts. The mind is a process, not an object. It is the constant flow of vrittis (mental modifications). The Manomaya Kosha is that flow. It is the river of thoughts. You are not the river. You are the one who watches the river. The river flows. Thoughts arise and subside. You remain. The river may be calm or turbulent. The mind may be peaceful or agitated. You are the witness of the river. You are the witness of the mind. You are not the mind. You are the Self. Be the Self. Be free.”

The distinction between manas (mind) and buddhi (intellect) is important. In Vedanta, manas is the lower aspect of the antahkarana (inner instrument), responsible for doubt, desire, and processing sensory information. Buddhi (intellect) is the higher aspect, responsible for decision, discrimination, and certainty. The Manomaya Kosha includes manas and the sense organs. The Vijnanamaya Kosha (intellect sheath) includes buddhi, the ego (ahamkara), and the organs of action.

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Part 2: The Source of Manomaya Kosha – The Taittiriya Upanishad

The primary source for the Manomaya Kosha is the Taittiriya Upanishad (2.3), which belongs to the Krishna Yajur Veda. This Upanishad describes the five sheaths in sequence, moving inward from the gross body (annamaya kosha) to the vital sheath (pranamaya kosha) to the mental sheath (manomaya kosha).

Reference	Sanskrit Text (Approximate)	Translation	Key Teaching
Taittiriya Upanishad 2.3	“तस्मादेतत् मनोमयं प्राणमयस्य परम्।”	“Different from this (pranamaya kosha) is the inner Self, which consists of mind (manomaya kosha).”	The manomaya kosha is more subtle and inner than the pranamaya kosha. It is the next layer of the non-Self.
Taittiriya Upanishad 2.3	“मनोमयं हि सोम्य मनः।”	“The mental sheath, dear one, is the mind (manas).”	The manomaya kosha is identified with the faculty of mind – thinking, doubting, desiring, and processing sensory information.
Taittiriya Upanishad 2.3	“प्राणं देवा अनु प्राणन्ति। मनुष्याः पशवश्च ये। प्राणो हि भूतानां प्राणः।” (from earlier section, but related)	“The gods breathe after prana, as do humans and animals. Prana is the life of all beings.”	The manomaya kosha depends on the pranamaya kosha. Without prana (vital energy), the mind cannot function.
Taittiriya Upanishad 2.3	“एतस्माज्जीवात् परः प्राणः। प्राणात् परो मनः। मनसः परो विज्ञानम्।” (paraphrase)	“Beyond the Jiva (the individual self in the body) is prana. Beyond prana is mind (manas). Beyond mind is intellect (vijnana).”	The order of subtlety: the body (annamaya) is grossest, then prana, then mind (manomaya), then intellect (vijnanamaya). The Self is beyond all.

“The Taittiriya Upanishad (2.3) moves inward. First came the food sheath (annamaya kosha) – the physical body. Then came the vital sheath (pranamaya kosha) – the life energy. Now comes the mental sheath (manomaya kosha) – the mind. The Upanishad says: ‘Different from this, which consists of prana, is the inner Self, which consists of mind (manomaya kosha).’ The mind is more subtle than the breath. The mind is more subtle than the body. The mind can think of the moon while the body is on earth. The mind can remember past events. The mind can imagine the future. The mind is the source of your suffering and your joy. But you are not the mind. The mind is seen. You are the seer. The mind arises and subsides. You remain. The mind is a sheath. You are the Self within. Remove the sheath of the mind. See the Self. Be free.”

The Taittiriya Upanishad’s description of the sheaths is a practical meditation guide. The seeker moves inward: first, negate the physical body (annamaya). Then, negate the vital sheath (pranamaya). Then, negate the mental sheath (manomaya). Then, negate the intellect sheath (vijnanamaya). Then, negate the bliss sheath (anandamaya). What remains is the Self.

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Part 3: The Components of Manomaya Kosha – Mind and Sense Organs

The Manomaya Kosha is composed of the mind (manas) along with the five sense organs (jnanendriyas). These two components work together. The sense organs bring information from the external world. The mind processes that information, generates thoughts, desires, doubts, and emotions.

Component	Sanskrit	Function	Relation to Manomaya Kosha	Example
Mind (lower aspect)	Manas	Receives sensory input, generates doubt (sankalpa-vikalpa), desire (kama), and thoughts. It is the faculty of indecision. It processes information from the senses.	Manas is the core of the Manomaya Kosha. The Manomaya Kosha is the layer of mental activity. When manas is active, the sheath is active.	You see a piece of cake (sense organ: eyes). Manas registers “cake” and generates desire: “I want that cake.” It also generates doubt: “Should I eat it? Is it healthy?”
Sense organs (eyes)	Chakshu (eyes)	Perceive form, color, light, and movement.	The sense organs are part of the Manomaya Kosha (according to the Taittiriya Upanishad). The sheath includes the faculty of perception, not just the physical organ.	The eyes see the cake. They send the visual signal to the mind. The eyes are the gateways through which external information enters the Manomaya Kosha.
Sense organs (ears)	Shrotra (ears)	Perceive sound.	Part of the Manomaya Kosha. The subtle faculty of hearing.	You hear someone praise or criticize you. The sound enters the Manomaya Kosha and generates thoughts and emotions.
Sense organs (nose)	Ghrana (nose)	Perceive smell.	Part of the Manomaya Kosha.	You smell food. The smell generates desire or aversion in the mind.
Sense organs (tongue)	Rasana (tongue)	Perceive taste.	Part of the Manomaya Kosha.	You taste sweetness. The mind registers “pleasant.”
Sense organs (skin)	Tvak (skin)	Perceive touch, temperature, pressure, pain.	Part of the Manomaya Kosha.	You feel a gentle breeze. The mind registers “pleasant.” You feel pain. The mind registers “unpleasant.”

“The Taittiriya Upanishad includes the sense organs in the manomaya kosha. Why? Because the mind cannot function without the senses. The senses are the windows of the mind. Through the eyes, the mind sees forms. Through the ears, the mind hears sounds. Through the nose, the mind smells. Through the tongue, the mind tastes. Through the skin, the mind touches. The mind and senses together form the manomaya kosha. They are the field of experience. The mind is the processor. The senses are the input devices. You are not the mind. You are not the senses. You are the one who knows the mind. You are the one who knows the senses. You are the witness. The witness is the Self. Be the witness. Be free.”

It is important to note that the Manomaya Kosha includes the subtle sense faculties (the ability to see, hear, taste, smell, touch), not the physical sense organs (which are part of the annamaya kosha, the gross body). The physical eye is gross. The faculty of sight is subtle. The Manomaya Kosha includes the subtle faculties.

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Part 4: The Functions of Manas – Doubt, Desire, and Thought

Manas (the mind) has three primary functions in the Manomaya Kosha: doubt (sankalpa-vikalpa), desire (kama), and the generation of thoughts (vrittis). Understanding these functions helps the seeker discriminate the mind from the Self.

Function	Sanskrit	Description	How It Affects the Seeker	How to Transcend It
Doubt	Sankalpa-Vikalpa	The mind’s ability to consider multiple possibilities, to question, to be uncertain. It is the faculty of “either-or” thinking. “Should I do this or that?” “Is this good or bad?” “Is this real or unreal?”	Doubt can be a hindrance (constant indecision, lack of clarity) or a tool (healthy skepticism, inquiry). In Vedanta, healthy doubt leads to inquiry. Excessive doubt leads to paralysis.	Use doubt to question false identifications. “Who am I? Am I the body? Am I the mind?” Resolve doubts through reflection (manana) and asking a teacher.
Desire	Kama	The mind’s tendency to seek pleasure and avoid pain. Desire for objects, experiences, relationships, status, etc. Attachment (raga) and aversion (dvesha) are the two sides of desire.	Desires create karma. Desires bind the Jiva to samsara. Desires cause suffering because they are never fully satisfied, and because their fulfillment brings temporary pleasure followed by more desire.	Develop dispassion (vairagya). See the limitations of desire. Practice Karma Yoga (action without attachment). Turn desire toward liberation (mumukshutva).
Thought (mental modification)	Vritti	The specific mental wave or modification. Every thought, emotion, memory, and perception is a vritti. The mind takes the shape of the object perceived.	The flow of vrittis is constant. The mind is never still (except in deep sleep and deep meditation). Vrittis produce the experience of a separate self (through the ego vritti).	Through meditation, still the vrittis. Through discrimination, see that you are not the vrittis. You are the witness of the vrittis.

“The manomaya kosha is the factory of thoughts. Doubt, desire, and the constant flow of vrittis are its products. The mind doubts: ‘Is this true?’ The mind desires: ‘I want more.’ The mind thinks: ‘This, then that, then this.’ The mind is never still. It is the monkey jumping from branch to branch. The monkey is restless. The monkey is never satisfied. The monkey is the source of suffering. But you are not the monkey. You are the witness of the monkey. The monkey jumps. You watch. The monkey chatters. You hear. The monkey desires. You observe. The monkey is the manomaya kosha. You are the witness. You are the Self. Do not become the monkey. Do not be dragged by the monkey. Watch the monkey. The monkey will eventually tire. The monkey will become still. In the stillness, you see the Self. Be the witness. Be free.”

The Manomaya Kosha is not the enemy. It is a tool. A mind that is purified (sattvic) and calm can be a powerful instrument for self-inquiry. A mind that is agitated (rajasic) or dull (tamasic) is an obstacle. The goal is not to destroy the mind but to purify it and then see through it.

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Part 5: Manomaya Kosha and the Three States of Consciousness

The Manomaya Kosha functions actively in the waking state (jagrat) and the dreaming state (swapna), but is resolved (lina) in deep sleep (sushupti). This analysis, from the Mandukya Upanishad, proves that the mind (manomaya kosha) is not the Self.

State	Is the Manomaya Kosha Active?	Experience	What Proves the Self is Not the Manomaya Kosha
Waking (Jagrat)	Yes. Manas is fully active, receiving sensory input, generating thoughts, desires, doubts, and emotions. The sense organs are actively perceiving the external world. The flow of vrittis is constant.	The Jiva experiences the external world through the senses. The mind interprets, judges, desires, doubts, and reacts. There is a constant stream of thoughts.	In waking, you are aware of your thoughts. You observe the mind’s activity. You say “I am thinking” or “I am sad.” The thoughts and emotions are seen. You are the seer. Therefore, you are not the manomaya kosha.
Dreaming (Swapna)	Yes. Manas is active, but without input from the external senses. The mind creates its own internal world of dream objects, dream thoughts, dream emotions, dream desires. The sense organs (subtle) are active in the dream.	The Jiva experiences an internal world. There is a dream body, dream senses, dream thoughts. The mind is active, but the physical body is at rest.	In dreaming, you are aware of the dream mind. You may even become lucid and know “I am dreaming.” The witness of the dream is not the dream mind. The witness is the Self.
Deep Sleep (Sushupti)	No. The Manomaya Kosha is resolved (lina). Manas is dormant. No thoughts. No emotions. No desires. No doubts. No processing of sensory input. The mind is completely still.	The Jiva experiences no world, no body, no mind, no ego. Only peace, stillness, and absence. No thoughts at all.	In deep sleep, the manomaya kosha is completely resolved. Yet you exist. Upon waking, you say “I slept well.” You were present even when the mind was absent. Therefore, the Self does not depend on the manomaya kosha. The Self is independent. You are not the mind.

“The Mandukya Upanishad teaches that you are not the manomaya kosha. In waking, you have thoughts. But you know your thoughts. You are not the known. You are the knower. In dreaming, you have dream thoughts. But you can know that you are dreaming. The knower is not the dream. In deep sleep, you have no thoughts at all. Yet you exist. You say ‘I slept well.’ That ‘I’ is the witness. The witness is present even when the mind is silent. The witness is the Self. The mind is a wave. The Self is the ocean. The wave rises. The wave falls. The ocean remains. You are not the wave. You are the ocean. Be the ocean. Be free.”

This analysis is experiential. Observe your thoughts right now. You are aware of them. The awareness is not the thoughts. The thoughts come and go. The awareness remains. In deep sleep, the thoughts are absent. The awareness remains (it is not known as an object, but you know upon waking that you were present). The awareness is the Self. The Manomaya Kosha is the mind. The Self is the witness of the mind.

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Part 6: Discrimination (Viveka) – “I Am Not the Manomaya Kosha”

The third step of discrimination (after negating the annamaya kosha and the pranamaya kosha) is the recognition: “I am not the mental sheath – the manomaya kosha.” This is a more subtle negation than the previous two. The mind is closer to the sense of self than the body or breath. The mind feels like “me.” But it is not the Self.

Step of Discrimination	What You Investigate	What You Say	What You Realize
1	Thoughts (vrittis) – the constant stream of thinking	“Thoughts arise and subside. I am aware of my thoughts. Thoughts are seen by me. I am the seer. I am not the thoughts. I am not the manomaya kosha.”	Thoughts are seen (drishya). You are the seer (drik). The seer is not the seen.
2	Emotions (anger, sadness, fear, joy, etc.)	“Emotions arise and subside. I am aware of my emotions. Emotions are seen by me. I am the seer. I am not the emotions. I am not the manomaya kosha.”	Emotions are seen. You are the seer.
3	Desires (kama) – likes and attachments	“Desires arise and subside. I am aware of my desires. Desires are seen by me. I am the seer. I am not the desires. I am not the manomaya kosha.”	Desires are seen. You are the seer.
4	Doubts (sankalpa-vikalpa)	“Doubts arise. I am aware of my doubts. Doubts are seen by me. I am the seer. I am not the doubts. I am not the manomaya kosha.”	Doubts are seen. You are the seer.
5	The sense of “I am thinking” (the identification with thought)	“The thought ‘I am thinking’ is itself a thought. That thought is seen by me. I am the seer. I am not even the thinker. I am the witness of the thinker.”	Even the thinker is seen. You are the witness.
6	The constant presence of the witness across all mental states	“The mind is sometimes calm, sometimes agitated. I am the witness of both calm and agitation. I do not become calm or agitated. I witness.”	The witness does not change. The mind changes. You are the witness.

“The Taittiriya Upanishad gives the method. After negating the pranamaya kosha, it says: ‘Different from this (pranamaya kosha) is the inner Self, which consists of mind (manomaya kosha).’ The seeker then negates the manomaya kosha. ‘I am not the manomaya kosha. I am not the mind. I am not the thoughts. I am not the emotions. I am not the desires. I am not the doubts. The mind is seen by me. I am the seer. I am not the seen.’ Practice this discrimination. Sit quietly. Watch your thoughts. Do not engage. Just watch. Say: ‘I am not this thought. This thought is seen. I am the seer.’ Watch your emotions. Say: ‘I am not this emotion. This emotion is seen. I am the seer.’ Watch your desires. Say: ‘I am not this desire. This desire is seen. I am the seer.’ What remains? The witness. The witness is what you are. The witness is the Self. Be the witness. Be free.”

This discrimination is the heart of self-inquiry. You do not need to stop thoughts. You simply stop identifying with them. You see that thoughts are objects of your awareness. You are the subject. The subject is not the object. This direct seeing is liberation. The mind continues to think. You are not bound by the thoughts. You are the witness.

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Part 7: The Manomaya Kosha and the Chariot Analogy (Katha Upanishad)

The Katha Upanishad’s chariot analogy (1.3.3-9) illustrates the role of the Manomaya Kosha. In this analogy, the mind (manas) is represented by the reins. The intellect (buddhi) is the driver. The senses (indriyas) are the horses. The body is the chariot. The Self is the rider.

Element of Analogy	What It Represents	Relation to Manomaya Kosha	Function
The reins	Manas (the mind)	The Manomaya Kosha includes manas (the mind) and the sense organs. The reins represent manas.	The reins connect the driver to the horses. The driver controls the horses through the reins. Similarly, the intellect (buddhi) controls the senses through the mind (manas).
The horses	The senses (indriyas) – eyes, ears, nose, tongue, skin	The Manomaya Kosha includes the five sense organs (the subtle faculties). The horses represent the senses.	The horses pull the chariot. They run toward objects of desire. Similarly, the senses pull the body and mind toward sense objects.
The driver	Buddhi (intellect) – not part of Manomaya Kosha (it belongs to Vijnanamaya Kosha)	The intellect is higher than the mind. It is the decision-maker.	The driver holds the reins and directs the horses. Similarly, the intellect decides where to go and uses the mind (reins) to control the senses (horses).
The chariot	The body (annamaya kosha)	Not part of Manomaya Kosha.	The chariot is the vehicle. The senses (horses) are attached to the chariot through the reins (mind).
The rider	The Self (Atman)	Not part of any kosha. The Self is the witness.	The rider sits in the chariot. The rider does not drive. The rider does not hold the reins. The rider is the master. The rider witnesses.

“The Katha Upanishad (1.3.3-9) gives the chariot analogy. The reins are the mind (manas). The horses are the senses. The driver is the intellect. The chariot is the body. The rider is the Self. The reins (manas) are made of thoughts, desires, and doubts. The reins are restless. They shake. They pull. If the driver is not alert, the reins go slack or become tangled. The horses run wild. Similarly, if the intellect (buddhi) is not strong, the mind (manas) runs wild. Desires pull. Doubts distract. Emotions disturb. The rider (Self) is not affected. The rider watches. But if the rider identifies with the reins, the rider feels the tug. ‘I am disturbed. I am anxious. I am sad.’ The rider is not disturbed. The rider only appears to be disturbed because of identification. Break identification. See that you are the rider. The reins are seen. You are the seer. Be the rider. Be free.”

The chariot analogy is a meditation. Visualize the reins (your mind). Visualize the horses (your senses). Visualize the driver (your intellect). Visualize the chariot (your body). Visualize the rider (you, the Self). Then ask: “Who am I?” The answer is not the reins, not the horses, not the driver, not the chariot. The answer is the rider. The rider is the Self. The rider is what you are. The Manomaya Kosha is the reins. You are not the reins. You are the rider.

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Part 8: Common Questions

1. Is Manomaya Kosha the same as the mind?

Yes, the Manomaya Kosha is the mental sheath. It includes the mind (manas) and the five sense organs (jnanendriyas). In common usage, the Manomaya Kosha is often referred to simply as “the mind.”

2. Is Manomaya Kosha the same as the ego (ahamkara)?

No. The ego (ahamkara) is part of the vijnanamaya kosha (intellect sheath), not the manomaya kosha. The manomaya kosha is the lower mind – thoughts, emotions, desires, doubts. The vijnanamaya kosha is the higher mind – intellect, decision, ego. However, in ordinary language, they are often mixed. Discrimination requires distinguishing them.

3. Is the Manomaya Kosha part of the subtle body (sukshma sharira)?

Yes. The Manomaya Kosha is part of the subtle body (sukshma sharira). The subtle body includes the manomaya kosha (mental sheath), the pranamaya kosha (vital sheath), and the vijnanamaya kosha (intellect sheath). The gross body (sthula sharira) is the annamaya kosha.

4. Does the Manomaya Kosha continue after death?

Yes, as part of the subtle body, the Manomaya Kosha continues after death (in seed form, as potential). The subtle body reincarnates. The thoughts, emotions, desires, and mental tendencies (samskaras) of a person are carried by the subtle body to the next birth. That is why you have innate tendencies (vasanas) from past lives.

5. Can the Manomaya Kosha be stopped (vrittis stopped)?

In deep sleep, the Manomaya Kosha is resolved (lina) – no thoughts, no emotions, no desires. In deep meditation (samadhi), the vrittis can be temporarily stilled. However, permanent cessation of vrittis is death. The goal is not to stop the mind permanently (that is impossible while living) but to see through the mind – to realize that you are not the mind.

6. Is the Manomaya Kosha the source of suffering?

Yes and no. The Manomaya Kosha is the seat of desires, attachments, aversions, and emotional suffering. The mind creates suffering by misidentifying with the body, chasing pleasure, avoiding pain, and generating anxiety. However, the root cause of suffering is ignorance (avidya), which is in the causal body (karana sharira). The Manomaya Kosha is the instrument through which ignorance manifests as suffering.

7. How can I calm the Manomaya Kosha?

Through meditation (dhyana), self-inquiry (atma-vichara), pranayama (breath control), and the cultivation of sattva (purity). When the mind is calmed, it becomes a fit instrument for self-inquiry. A calm mind reflects the Self clearly, like still water reflects the moon. But a calm mind is not the Self. It is a tool.

8. Which of Dr. Surabhi Solanki’s books should I read to understand Manomaya Kosha?

Start with Awakening Through Vedanta. It has a systematic explanation of the five koshas, including the manomaya kosha, based on the Taittiriya Upanishad. For practical meditation on the five koshas, including the manomaya kosha, read Find Inner Peace Now. For the relationship between the mind and the Self in the context of self-inquiry, read The Hidden Secrets of Immortality (Katha Upanishad). For the deeper analysis of the mind, thoughts, and vrittis, read Divine Truth Unveiled (Mandukya Upanishad with Gaudapada’s Karika).

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Summary

Manomaya Kosha in Vedanta means “the mental sheath” – the third of the five sheaths (pancha kosha) described in the Taittiriya Upanishad (2.3). It is composed of the mind (manas) and the five sense organs (jnanendriyas). The word “manomaya” comes from “manas” (mind) and “maya” (made of). This sheath is the layer of thoughts, emotions, desires, doubts, and the processing of sensory information. The mind (manas) has three primary functions: doubt (sankalpa-vikalpa), desire (kama), and the generation of thoughts (vrittis). The Manomaya Kosha functions actively in the waking state (jagrat) and the dreaming state (swapna), but is resolved (lina) in deep sleep (sushupti). The Katha Upanishad’s chariot analogy identifies the manomaya kosha with the reins. The driver (intellect, buddhi) controls the horses (senses) through the reins (mind). The rider (Self, Atman) is not the reins. You are not the mind. The Self is the witness of the mind. Discrimination (viveka) is the recognition: “I am not the mind. I am not these thoughts. I am not these emotions. I am not these desires. The mind is seen by me. I am the seer. I am not the manomaya kosha.” The mind is a restless monkey. You are not the monkey. You are the witness of the monkey. Purify the mind. Calm the mind. Use the mind as a tool for self-inquiry. Then see through the mind. Be the witness. Be the Self. Be free.

Om Shanti Shanti Shanti.