||om tat sat ||

Viveka Chudamani  Slokas 210- 211

In Sloka 209 Guru explained Ananadamaya Kosa, the sheath of Bliss which one gets into on seeing a  thing which gives pleasure, which is the fruit of good actions done earlier.

Self itself is described as sat-chit- ananda which is pure bliss; the sheath of Bliss is qualified by the fact of Bliss being the result of seeing some thing that is the fruit of soem good action done earlier.

The difference in the qualification of Bliss itself tells us that , the Sheath of Bliss is not aseat of Supreme self.

This conclusion comes out of Slokas 210 and 211.

Sloka 210

आनंदमय कोशस्य 

सुषुप्तौ स्फूर्तिरुत्कटा।

स्वप्नजागरयोरीषद्

इष्टसंदर्शनादिना॥210||

आनंदमय कोशस्य  -

the sheath of Bliss 

सुषुप्तौ स्फूर्तिरुत्कटा -

fully manifested in the state of deep sleep 

In deep sleep, the Jiva is fully in the sheath of Bliss , while both the subtle body and gross body are not available. 

What happens in the dream and waking states?

Master explains.

स्वप्नजागरयोः ईषद्

इष्टसंदर्शनादिना।

स्वप्नजागरयोः ईषद् -

dream and waking states only partially

Sheath of Bliss is seen only partially

when is it seen?

इष्टसंदर्शनादिना।

on seeing pleasing objects.

Only when one sees objects which are pleasing , as a fruit of good actiosn done in the past.

Summary:

The sheath of  Bliss, Anandamaya Kosa, is fully manifested in deep sleep. But only partially in the dreama and waking states. That is dependent on seeing pleasing objects which give rise to that bliss.

The sheath of Bliss is fully manifested in deep sleep , when both the gross body or the subtle body are virtually in state of deep sleep and have no connection with any objects. Where as in dream state and waking state, the sheath of bliss happens only upon seeing objects of pleasure which can give rise to that bliss.

In the earlier Sloka, we already linked that with past by saying, seeing of objects of pleasure is related to fruits of good actions performed in the earlier life. 

That this is also Anatma or not a place for Self is stated in the next Sloka 

Sloka 211:

नैवायम् आनन्दमयः परात्मा

सोपाधिकृत्वात् प्रकृतेर्विकारात् ।

कार्यत्व हेतोः सुकृत क्रियाया

विकारसंघात समाहितत्वात्॥211||

नैव अयम् आनन्दमयः परात्मा

This sheath of Bliss also cannot be Supreme Self

why? 

सोपाधिकृत्वात् - 

because it has attributes which are ever changing

The bliss obtained is due to seeing objects of pleasure which is fruit of good action doen in the past. The bliss is due to the reason of seeing an object of pleasure. It could be in many ways. It is not the unconditioned bliss of Supreme Self 

प्रकृतेर्विकारात्  -

because it is a modification fo Prakruti

This is fully manifested in deep sleep, which is a variation of the Prakruti.

कार्यत्व हेतोः सुकृत क्रियाया-

It is created as a result of good actions performed in the past

This is dependent on the good actions of the past. None of thses are eternal. That which is not eternal cannot be Supreme Self  

विकारसंघात समाहितत्वात्-

It lies embedded in other sheaths, which are themselves all  odifications.

This bliss is also dependednt on the other three sheaths , all of whcih are alos not Self. This cannot be Self too,

Summary:

The sheath of Bliss also cannot be Supreme Self,becaues it has attributes which are ever changing, because it is a modification fo Prakruti.  It is created as a result of good actions performed in the pas, It lies embedded in other sheaths, which are themselves all  odifications

Thus Supreme Self is not in all the five sheaths,

||ओम् तत् सत्॥