min is water, another the Sun, another the wind,
and so on.
This was the first Brahmana in the Vedas to
make explicit the central notion that the ritual
itself could represent all of reality, both seen and
unseen. Over the centuries, as the ritual actors
identified more and more with the ritual itself, an
esoteric or highly secret form of ritual emerged,
carried out within the body of the Brahmin rather
than on a public ground. The priest (a highly
initiated Brahmin) began to identify himself not
only with the ritual, but with all reality. Thus was
created the background for the philosophy of the
UPANISHADS, in which the identity of the individual
self merged with the ultimate reality, the BRAHMAN.
Further reading: G. V. Devasthali, Religion and Mythol-
ogy of the Brahmanas: With Particular Reference to
the Satapatha-Brahmana (Poona: University of Poona,
1965); Naama Drury, The Sacrificial Ritual in the Sata-
patha Brahmana (Delhi: Motilal Banarsidass, 1981);
Julius Eggeling, trans., The Satapatha-Brahmana: Accord-
ing to the Text of the Madhyandina School, 5 vols. (Delhi:
Motilal Banarsidass, 1963).
sheaths, five
The five sheaths, also called the pancha kosha,
are five coverings of the soul or self enumer-
ated in the TAITTIRIYA UPANISHAD. The outermost
sheath, which coincides with the human body, is
the “food” sheath, the grossest aspect of being.
Within that in the body at a subtler level is the
“breath” or “life” sheath, which assures bodily
sustenance, along with food. Within that in the
body at another level is the “mind” sheath, which
guides grosser instinctual functions and the sur-
face aspects of nervous activity. Within this sheath
is the sheath of “understanding,” which overlooks
higher and more refined mental functioning.
Finally, there is the “bliss” sheath, which is the
covering for the soul itself.
Some VEDANTA philosophies see these sheaths
as simply “not-soul”; the spiritual process gradu-
ally rejects them in favor of the self or soul within
the heart. Another, more holistic view, sees the
spiritual effort as a process of full realization of
these sheaths, and their integration with the real-
ized self, the secret foundation of the sheath that
consists of bliss.Further reading: Swami Nikhilananda, trans., Self-
knowledge (Atmabodha): An English Translation of
Sankaracharya’s Atmabodha (New York: Ramakrishna-
Vivekananda Center, 1946); S. Radhakrishnan, The
Principal Upanisads (Atlantic Highlands, N.J.: Humani-
ties Press, 1992).Shesha See ADISHESHA.
Shitala
Shitala is the GODDESS of smallpox. Her name
in Sanskrit means “cold” and refers to chill
that accompanies the fever of smallpox. Though
smallpox has been eradicated, Shitala is still wor-
shipped in India to prevent or allay any serious
disease.
Shitala is understood both to cause disease and
to cure it. Sometimes her worshippers paint marks
on their faces to mimic the pox. In a way that is
not completely clear, the disease itself is seen as
grace of the goddess—and her grace removes the
disease as well.
Shitala is worshipped all over northern India.
In South India the same goddess is called MARI-
YAMMAN. Shitala’s shrines are mainly found in the
countryside. Her iconography is a golden-com-
plexioned female sitting on a lotus or riding on an
ass. She is dressed in red clothes. When Shitala is
worshipped, presents are made to her to gain her
favor. If a person is cured, a larger gift is given.
Her flower offerings are sometimes put in the hair
of children after worship, to protect them against
disease. A seriously ill individual might be placed
directly in front of the image of Shitala to aid in
the cure.Shitala 405 J