The Bliss sheath or Causal body (Anandamaya Kosha)
by Atman Nityananda /blog
PART I
The bliss sheath (or vehicle of the Self) is considered to be the primordial ignorance and, although originally sattvic in nature, is tainted by the gunas rajas and tamas. It is also called the causal body and is the substratum of all other sheaths (physical sheath, pranic sheath, mental sheath and intellectual sheath) and contains in seed form all tendencies and desires of any nature (sattvic, rajasic and tamasic).
The Anandamaya Kosha (bliss sheath) has three modes of expression. First is the joy we feel on seeing the desired object (this joy is called Priya in Sanskrit). The joy we experience by possessing the desired object (this joy is called Moda) and the joy or happiness we experience through the actual enjoyment of the desired object (this joy is called Pramoda).
This Anandamaya Kosha in the dream and waking states is partially expressed in the vision of pleasant objects and when we do well or succeed in something, and is fully expressed during deep sleep. We also experience spontaneously the happiness of the Anandamaya kosha when our virtuous deeds of the past come to fruition.
The Anandamaya sheath, as well as all other sheaths, are not the Self (Consciousness), but temporary vehicles of Consciousness to experience itself and express all its potentialities.
The sheath of bliss, when impure, veils our true Self and prevents us from experiencing the peace and joy of our essence (Atman, Consciousness). When it is purified of rajas and tamas and freed from the seeds of selfish tendencies and desires, then it clearly reflects the bliss of our divine Self.
We identify with the ignorance, joy, happiness and contentment of the Anandamaya sheath and also with the other sheaths (The physical body, prana, mind and intellect), because of ignorance and non-discrimination, that is, because we are not aware of our true Self which is beyond and distinct from the Anandamaya and all other sheaths and we do not have the ability to discern between, our true Self, the eternal Sat-Chit-Ananda Consciousness (Atman) and the five sheaths.
We are aware of the joy of the Anandamaya sheath, as well as of bodily and energetic sensations, mental, emotional and intellectual expressions, thanks to the light of Consciousness that illuminates them. Just as the light of the sun is distinct from the objects it illuminates, Consciousness is distinct from the five sheaths of which we can be aware thanks to that light of Consciousness.
Given that Consciousness is experienced mixed with the five sheaths, in order to recognize and be fully aware of our true Self, we must, through one-pointed discriminative enquiry, discern the silent presence of Consciousness from the five sheaths, i.e., the body, vital energy, thoughts, emotions, reasoning and the joy, and also meditate on it (the silent presence of Consciousness) until all identifications with the five sheaths cease completely. The complete cessation of identifications involves the elimination of the egoic self with all its tendencies and desires.
PART II
Causal body (bliss-sheath, karana sarira)
Causal body is the closest layer to the Self (Consciousness, Atman). It is called bliss-sheath because through it the individual (Jiva) experiences bliss during deep sleep. It is also where happiness and joy are experienced during waking, dreaming states. Priya, Moda and Pramoda are modes of the ānandamaya kośa (the sheath of bliss, called also causal body), which constitutes the subtlest layer of our existence. In the Hindu philosophy of Advaita Vedanta Priya, Moda, and Pramoda represent three states or gradations of bliss:
- Priya: This refers to the initial joy that arises when you perceive or think of something desirable or anticipated. It’s the preliminary happiness that comes from knowing that what you desire is within reach.
Example: When you think about your favorite food or person, and a pleasant feeling arises — that is priya. - Moda: This is an intermediate state of joy— it arises when you are closer to possessing the desired object. It’s deeper than Priya and represents the happiness of partial fulfillment or the process of attainment.
Example: When the food is being served to you, or you’re about to meet someone you love — that is moda. - Pramoda: This is the highest, most complete form of happiness or joy that comes from full possession or complete realization of the desired object. It represents the culmination of joy and complete satisfaction.
Example: Eating the food you love or being with someone you love — that is pramoda.
These three types of happiness are reflections of the pure infinite bliss (ananda) of the absolute Being-Consciousness (Atman, Self). The bliss of the Self is their true source and are experienced through the mind. In deep sleep or samadhi, these three merge into pure ānanda, untouched by external objects.
These three states of happiness (Priya, Moda, and Pramoda) are indeed progressive levels of happiness of the causal body but they are not the unconditioned bliss of the Self. Rather, they are reflections or manifestations of that ultimate bliss.
Their key limitations are:
— They have a beginning and an end
— They are conditioned by mental-emotional-intellectual programming
— They depend on attachments and desires
— They are tied to external experiences, objects, and circumstances
This makes them temporary and conditional forms of happiness, unlike the permanent, unconditional bliss of the true Self which transcends all these limitations. These three states remain within the realm of duality and causality, whereas the ultimate bliss exists beyond such conditions.
The sheath of bliss, when impure, veils our true Self , When it is purified of rajas and tamas and freed from the seeds of selfish tendencies and desires, then it clearly reflects the bliss of our divine Self.
🌺 Peace, Love, Harmony
atmannityanada 