"mind-sheath" is said more truly to approximate to personhood than annamaya kosa and pranamaya kosha. It is the cause of diversity, of I and mine. Adi Shankara likens it to clouds that are brought in by the wind and again driven away by the same agency. Similarly, man's bondage is caused by the mind, and liberation, too, is caused by that alone. Manomayakosha belongs to the Suksma sarira. It is the "self" having Pranamayakosha as its body. The organs of knowledge and the mind form this kosha which is the cause of the sense of the "I" and of the "mine" and of the varying conceptions. It creates difference of names etc., because organs of knowledge are dependent on and determined by the mind which is of the nature of determination and doubt. It is powerful because bondage and liberation depend on the mind which producing attachment binds a person and which by creating aversion for them liberates them from that self-made bondage. It pervades the Pranamayakosha. It is the sacrificial fire, the five organs are the priests who pour into this fire the oblations of sense-objects, which fire fuelled by various vasanas burns out the world created and expanded by the mind that when fouled by rajas ("projection") and tamas ("concealment") superimposes the samsara but when free of rajas and tamas can bring about the state of being established in Brahman. Vijñānamaya kosha Vijñānamaya means composed of vijñāna, or intellect, the faculty which discriminates, determines or wills. Chattampi Swamikal defines vijñānamaya as the combination of intellect and the five sense organs. It is the sheath composed of more intellection, associated with the organs of perception. Sankara holds that the buddhi, with its modifications and the organs of knowledge, form the cause of man's transmigration. This knowledge sheath, which seems to be followed by a reflection of the power of the cit, is a modification of prakrti. It is endowed with the function of knowledge and identifies itself with the body, organs etc. Vijnanamaya kosha also belongs to the Suksma sarira and pervades the Manomayakosha that pervades the Pranamayakosha which pervades the Annamayakosha. Buddhi with its organs of knowledge and its actions having the characteristics of an agent is the Vigyanakosha, the cause of samsara. It has the power of reflection of the chaitanya which it accompanies as a modification of Prakrti (avidya) and characterised by knowledge and action and