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VIVEKACŪDAMANI
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Thus the modification of avidyā of the form of sukha which arises in the state of waking and dream by reason of punya is called the anandamayakośa. Of that also, certainly there is a veil, or concealment of one's true nature. For, when that arises, there is no untainted and permanent sukha free from upādhis. This is clear. Therefore, the following statements declare that it is to be discarded: na prahrsyet priyam präpya: "One should not go into ecstacies on getting what is desired." ātmānam harşaśokābhyām satrubhyāmiva nārpayet: "One should not give oneself to joy and sorrow as to enemies." hrsto-dȚpyati drpto dharmam atikrāmati: "The happy man is proud; the proud man transgresses dharma"; harşāmarşabhayodvegaiḥ mukto Yassa ca me priyaḥ: "He is dear to Me who is free from joy, anger, fear and excitement." (B.G.) . By the word punya here is to be understood the remote consequence of an act (done in this or previous lives) for the sake of a desired result (kāmyakarma). When it is said: Mukti is not obtained without merit of actions done in hundreds of crores of lives, the reference is to the yogins. In the case of ordinary mortals, their actions are a mixture of punya and pāpa. Those of the yogins are āśuklam and akrşņam, neither of the nature of punya nor of pāpa. In respect of others, it is of three kinds: punya only, or pāpa only, or a mixture of the two. vrttīnām anuvrttistu prayatnāt aprathamädapi adęstādvā sakrdabhyāsa samskārasacivād bhavet (Yoga Sūtra), which means "the modifications of the mind may be successive to the actions that we originally performed or it may be due to the repeated practice of our actions in previous lives aided by the residuary impressions (samskāras) and the adņşta based on it." Punya acquired by karma will not lead to liberation. Yogajapunya reveals by the power of jñāna the bliss (ānanda) which is uncovered by ajñāna by destroying the concealing agency, namely ajñāna. Such an ānanda is not of the nature of a kośa (sheath) as the modification is without any contamination by tamas or ajñāna.
210 Having said that the modification in the form of bliss which is contaminated by tamas or ajñāna is called the anandamaya kośa, its abundance in dreamless sleep is then shown. For the sukha experienced in sușupti is not the result of punya. (The effects of punya are experienced either in jāgrat or svapna). It is the bliss of the essential nature of the ātman modified by avidyā. When the punya begun to be experienced every day vanishes (from consciousness), then arises the daily praļaya (the cessation of waking or dream con
