Verse 2.241

Sanskrit text and transliteration:

चतुर्णां प्रत्यगात्मैवमानन्दमय उच्यते ।
प्रज्ञानघनरूपत्वात्स्याद्भेदोऽप्यस्य कार्यतः ॥ २४१ ॥

caturṇāṃ pratyagātmaivamānandamaya ucyate |
prajñānaghanarūpatvātsyādbhedo'pyasya kāryataḥ || 241 ||

English translation of verse 2.241:

Thus, the sheath formed of bliss (of the subject group) is said to constitute the innermost essence of the (remaining) four sheaths, since it is a mass of consciousness unified. But the difference (in the manifested forms of bliss) results from the (previous) acts of the individual.

Notes:

Earlier reference was made to the division of the sheaths into two groups—the subject group and the object group. Of the five sheaths of the object group (yuṣmad-vibhāga), the sheath of bliss (ānanda-kośa) constitutes the essence of the remaining four sheaths. The same thing is true of the sheaths of the subject group (asmad-vibhāga): that is to say, the ānandamaya-kośa constitutes the essence (pratyagātman) of the remaining four sheaths.

The Māṇḍūkya Upaniṣad (V) describes the jīva in the state of deep sleep called Prājña as one whose sphere is deep sleep (suṣuptasthāna) in whom all experiences become unified (ekībhūtaḥ), who is mass of consciousness unified (prajñānaghana), who is formed of bliss (ānanda-maya), who experiences bliss (ānandabhuk). The jīva in the state of deep sleep is nothing but a mass of consciousness because of the absence of all distinctions at that time. It is not conscious of anything either outside or inside. But it is just unified consciousness. It is constituted by bliss without any differentiation whatsoever. If so, how is it, it may be asked, that the Upaniṣad in the sequel (II, v, 1) speaks about the difference in the manifested forms of bliss such as joy (priyam), enjoyment (modaḥ), exhilaration (pramodaḥ), and bliss (ānanda)? The answer is that these differences arise in the other two states as a result of the past deeds (karma-phala-bhedāt) of the individual.