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The two questions What are Five Layers (Pancha Kosha) of Human? and Where does a Soul attached to the Body? explain various koshas (Sheaths) of human body. Trimurthi and their respective Shaktis are believed to be different aspects of Supreme Brahman. Same is the case of Devas but they are less powerful than trimurtis and their Shaktis.

  • What Koshas do Trimurthis and their Shaktis have? For example, Goddess Saraswati represents Knowledge. Does she have Vijananmaya kosha and Anandamaya Kosha?
  • What about Devas living in Swarga Loka?. Agni Deva represents fire but has form. What Koshas do devas have?
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    There is a description of Lord Vishnu as seen by Garuda in the Garuda Purana where he describes Vishnu being enveloped in his own creation i.e. aham, mahat, all 10 indriyas 5 tanmatras and 5 mahabhutas, etc. – Archit Jul 2 '20 at 18:08
  • @The Destroyer check inbox email – user22667 Jan 13 at 5:57
  • @archit can you tell reference – Pasham Vishnu Vardhan Goud May 9 at 14:51
  • @PashamVishnuVardhanGoud the reference is Garuda Purana, Dharmakanda - Pretakalpa first chapter should be after verse 20-30 or so – Archit May 9 at 17:20
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    All the devatas in material existence, ie material world, have material bodies, except for Lord Vishnu who is said to be paramatma, and thus bodyless, unembodied, disembodied self, or that is to say Lord Vishnu doesn't have material body. – brahma jijnasa May 10 at 0:21
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Devatas are psychological realities (metaphysical entities). They are not physical beings. They don't have Koshas. They are aspects that manifest in our Consciousness. They are experienced within us as our vital energy rises. a typical description of God. They manifest in the state of Turiya (which is actually the substratum of all the three states that humans pass through - waking, sleeping and deep dreamless sleep state).

They are metaphors as in the legend of the tussle between Brahma and Vishnu and their sighting the pillar of fire (Shiva). Ramana Maharishi states that...

Vishnu represents the intellect and Brahma the ego, while Siva is Atma, the spirit.

Ramana Maharishi precisely captured the nature of this confusion in one such rare discussions with one of his disciples (page 375):

Later Sri Bhagavan continued: The intricate maze of philosophy of different schools is said to clarify matters and reveal the Truth. But in fact they create confusion where no confusion need exist. To understand anything there must be the Self. The Self is obvious. Why not remain as the Self? What need to explain the non-self? Take the Vedanta for instance: They say there are fifteen kinds of prana. The student is made to commit the names to memory and also their functions. The air goes up and is called prana; goes down and is called apana; operates the indriyas and is called something. Why all this? Why do you classify, give names and enumerate the functions, and so on? Is it not enough to know that one prana does the whole work? The antahkarana thinks, desires, wills, reasons, etc., and each function is attributed to one name such as mind, intellect, etc. Has anyone seen the pranas or the antahkaranas? Have they any real existence? They are mere conceptions. When and where will such conceptions end?

Consider the following: A man sleeps. He says on waking that he slept. The question is asked: ‘Why does he not say in his sleep that he is sleeping?’ The answer is given that he is sunk in the Self and cannot speak, like a man who has dived in water to bring out something from the bottom. The diver cannot speak under water; when he has actually recovered the articles he comes out and speaks. Well, what is the explanation?

Being in water, water will flow into his mouth if he were to open the mouth for speaking. Is it not simple? But the philosopher is not content with this simple fact. He explains, saying that fire is the deity presiding over speech; that it is inimical to water and therefore cannot function! This is called philosophy and the learners are struggling to learn all this! Is it not a sheer waste of time? Again the Gods are said to preside over the limbs and senses of the individual (vyashti). They are the limbs and senses of Virat (samashti). So they go on explaining Hiranyagarbha, etc. Why should confusion be created and then explained away? Ah! Fortunate is the man who does not involve himself in this maze!

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