What is Karana Sharira? Meaning of Karana Sharira in Vedanta

Short Answer

Karana Sharira in Vedanta means “the causal body” – the subtlest level of embodiment, consisting of ignorance (avidya) itself, the seed state of all future experiences, and the deep sleep state (sushupti). It is called the causal body because it is the cause (karana) of the gross body (sthula sharira) and the subtle body (sukshma sharira). Like a seed contains the entire tree in potential form, the causal body contains all samskaras, vasanas, and karmic seeds in potential form, ready to sprout into the subtle and gross bodies in the next birth. The causal body is the state of “not-knowing” – the absence of knowledge of the Self – that is experienced as peace and ignorance in deep sleep. The Mandukya Upanishad identifies the causal body with the deep sleep state (sushupti) and with the condition of being “conscious of bliss” (anandamaya). The causal body is not the Self (Atman). The Self is the witness of the causal body. Even in deep sleep, when the causal body is present as ignorance, the Self is present as the witness who says upon waking “I slept well. I knew nothing.” The causal body is the most subtle obstacle to Self-realization. It is the root of ignorance. When the causal body is dissolved through Self-knowledge, liberation (moksha) is attained. The wave of individuality merges into the ocean of Brahman.

In one line: Karana Sharira is the causal body – the seed state of ignorance, the repository of all karmic seeds, experienced as deep sleep.

Key points:

• Karana Sharira means “causal body” – the subtlest level of embodiment, consisting of ignorance (avidya)
• It is the cause (karana) of the gross body (sthula sharira) and the subtle body (sukshma sharira)
• It is the state of deep sleep (sushupti), experienced as peace and the absence of all objects, thoughts, and ego
• It contains all samskaras, vasanas, and karmic seeds in potential form – like a seed contains a tree
• It is also called the anandamaya kosha (bliss sheath) in the Taittiriya Upanishad
• The Mandukya Upanishad identifies the causal body with the third quarter (pada) of the Self, which is the state of deep sleep
• The causal body is not the Self (Atman); the Self is the witness of the causal body
• Liberation (moksha) is the dissolution of the causal body through Self-knowledge

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Part 1: The Literal Meaning and Etymology of Karana Sharira

The term “Karana Sharira” is a compound of two Sanskrit words: “Karana” (cause, instrument, that which produces an effect) and “Sharira” (body, that which is subject to decay). Together they mean “the causal body” – the body that is the cause of the other two bodies (gross and subtle).

Sanskrit Term	Literal Meaning	Grammatical/Philosophical Meaning	Significance
Karana	Cause, instrument, that which produces an effect	That from which something else arises. The material cause (upadana karana) or efficient cause (nimitta karana) of an effect. In the context of the three bodies, the karana sharira is the cause of the sukshma sharira (subtle body) and the sthula sharira (gross body).	The causal body is the seed. The subtle body is the sprout. The gross body is the tree. The seed contains both in potential.
Sharira	Body, that which is subject to decay	From the root “shri” (to decay, to be subject to change). That which is born, changes, and eventually resolves.	Even the causal body is not eternal. It is beginningless (anadi) but can be resolved (having an end) through Self-knowledge.
Karana Sharira	Causal body	The subtlest body – consisting of ignorance (avidya), the seed state of all experiences, and the deep sleep state (sushupti). Also called the anandamaya kosha (bliss sheath) in the five kosha model.	The causal body is the root of samsara (the cycle of birth and death). It is the most difficult obstacle to overcome. It is the “original ignorance” that causes the mistaken identification with the gross and subtle bodies.

“The word ‘Karana’ means cause. The causal body is the cause of the subtle body and the gross body. Just as a seed is the cause of the sprout, the trunk, the branches, the leaves, the flowers, and the fruits, so the causal body is the seed of the subtle body (sprout) and the gross body (tree). The seed contains the entire tree in potential. The causal body contains all samskaras, vasanas, and karmic seeds in potential. From this seed, the subtle body arises. From the subtle body, the gross body arises. The seed is not the tree. The seed is not the sprout. The seed is the potential. The causal body is not the subtle body. The causal body is not the gross body. The causal body is the potential for both. The Self is not even the seed. The Self is the ground in which the seed grows. The Self is the witness of the seed, the sprout, and the tree. The Self is what you are. The causal body is the most subtle veil. Remove the veil. See the Self. Be free.”

The causal body is called “karana” because it is the material cause (upadana karana) of the subtle and gross bodies. Just as clay is the material cause of a pot, and gold is the material cause of an ornament, the causal body (ignorance, avidya) is the material cause of the subtle and gross bodies. From ignorance, the sense of individuality arises. From the sense of individuality, the subtle body arises (with its thoughts, desires, memories, and decisions). From the subtle body, identification with a gross body arises.

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Part 2: Karana Sharira as Ignorance (Avidya) – The Seed of Samsara

The Karana Sharira is essentially ignorance (avidya) itself. It is the beginningless (anadi) but removable (sadya) veil that covers the Self and projects the appearance of the subtle and gross bodies. It is the root of samsara (the cycle of birth, death, and rebirth).

Aspect of Ignorance (Avidya)	What It Means in the Context of Karana Sharira	How It Functions
Beginningless (anadi)	The causal body has no beginning in time. There is no first moment when ignorance arose. It has always been present – like a dream that seems to have no beginning within the dream.	The individual Jiva has been in the cycle of rebirth (samsara) without beginning. Each life is preceded by a previous life, going back infinitely. There is no “first birth.”
Removable (sadya)	Although beginningless, the causal body can be removed. It is not eternal. It can be destroyed by Self-knowledge (atma-jnana).	When Self-knowledge dawns, the causal body dissolves. The seed is burned. It cannot sprout again. Like a roasted seed – it cannot germinate.
The “veiling power” (avarana shakti)	The causal body veils the true nature of the Self. It covers the Self like a cloud covers the sun. The sun is still shining, but you cannot see it.	Because of the causal body, you do not know the Self. You say “I do not know who I am.” You search for happiness outside. You mistake the body for the Self.
The “projecting power” (vikshepa shakti)	The causal body projects the appearance of the subtle body and the gross body. It creates the sense of “I am the body-mind” (ahamkara) from the subtle body.	From the seed of ignorance, the entire tree of samsara grows – the subtle body (mind, intellect, ego, memory, senses, pranas) and the gross body (physical form, made of five elements).
The state of “not-knowing”	The causal body is experienced directly in deep sleep (sushupti) as the absence of all objects, thoughts, and ego – but also the absence of Self-knowledge.	In deep sleep, you say “I knew nothing.” That “not-knowing” is the causal body. It is not a blank nothing. It is the seed from which all future vrittis will sprout.

“The Karana Sharira is the seed. The seed is not the tree. The seed is not the root. The seed is not the trunk. The seed is not the branch. The seed is not the leaf. The seed is not the flower. The seed is not the fruit. But the seed contains all of these in potential. The Karana Sharira is like that seed. It contains all samskaras (impressions), all vasanas (latent desires), all karmic seeds in potential form. When the conditions are right (a new birth), the seed sprouts. The subtle body emerges. Then the gross body emerges. The tree of samsara grows. The Jiva experiences pleasure and pain, acts, and creates new seeds. The cycle continues. The seed is not destroyed by watering it. The seed is not destroyed by pulling the tree. The seed is destroyed only by burning it. The fire is Self-knowledge (atma-jnana). Burn the seed. Burn the Karana Sharira. Be free.”

The causal body is not a “thing” in the ordinary sense. It is not made of matter. It is not made of subtle matter (like the subtle body). It is ignorance itself – the absence of knowledge of the Self. It is like darkness. Darkness is not a positive entity. It is the absence of light. Similarly, the causal body is not a positive entity. It is the absence of Self-knowledge. When the light of Self-knowledge dawns, the darkness of ignorance is dispelled. The causal body is gone. Not because it went anywhere. Because it was never there as a real entity. It was only the absence of knowledge.

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Part 3: Karana Sharira as the Deep Sleep State (Sushupti)

The Mandukya Upanishad analyzes the three states of consciousness – waking (jagrat), dreaming (swapna), and deep sleep (sushupti) – and identifies the deep sleep state with the causal body. This is a direct experiential verification of the Karana Sharira.

State	Body Active	Experience	The Self’s Role	Identification in the Mandukya
Waking (Jagrat)	Gross body (sthula sharira) and subtle body (sukshma sharira) are active	The Jiva experiences external objects through the five senses. The mind thinks, the intellect decides, the ego identifies, the pranas sustain. There is full awareness of the gross world.	The Self (Atman) witnesses the waking state. The Self is not the waking state.	The first quarter (pada) of the Self is Vaisvanara (the universal waking self). This corresponds to the gross body.
Dreaming (Swapna)	Subtle body (sukshma sharira) is active; gross body is not perceived	The Jiva experiences internal objects created by the mind. Dream thoughts, dream emotions, dream body, dream senses. No awareness of the gross body.	The Self (Atman) witnesses the dreaming state. The Self is not the dreaming state.	The second quarter (pada) of the Self is Taijasa (the universal dreaming self). This corresponds to the subtle body.
Deep Sleep (Sushupti)	Gross body is present but not experienced. Subtle body is resolved (lina). The Karana Sharira (causal body) is active as ignorance (avidya) and the seed state of all vrittis.	The Jiva experiences no world, no body, no mind, no ego, no thoughts, no desires. Only peace, stillness, and absence – but also ignorance (not-knowing the Self).	The Self (Atman) witnesses the deep sleep state. The Self is not the deep sleep state. The Self is present even when all bodies are resolved.	The third quarter (pada) of the Self is Prajna (the universal deep sleep self). This corresponds to the causal body. Prajna is “conscious of bliss” (anandamaya) – not because it experiences bliss, but because it is the seed of all experiences, and the absence of disturbance is experienced as bliss.

“The Mandukya Upanishad (verse 5) describes the deep sleep state: ‘This is the state of deep sleep (sushupti), where the sleeper does not desire any object and does not see any dream. The third quarter (pada) is Prajna (the deep sleep self), whose sphere is deep sleep, who is conscious of bliss (anandamaya).’ The deep sleep self is not the Self. It is the causal body. It is called ‘conscious of bliss’ because in deep sleep there is no disturbance – no desires, no fears, no thoughts, no ego. The peace of deep sleep is the reflection of the Self’s bliss (Ananda) through the veil of ignorance. But this peace is not liberation. Ignorance remains. When you wake up, you still do not know the Self. You say ‘I slept well, but I do not know who I am.’ The causal body is the peace of deep sleep plus ignorance. The Self is beyond both. The Self is the witness of deep sleep. You are not the causal body. You are the witness. Be the witness. Be free.”

The deep sleep state is the most direct experience of the causal body. In deep sleep:

• The gross body is not experienced (it exists, but you are not aware of it)
• The subtle body is resolved (no thoughts, no emotions, no decisions, no memories, no ego)
• Only a subtle “not-knowing” (ignorance) remains, along with the peace of absence
• Upon waking, the first thought is “I slept well” – that “I” is the witness (Sakshi), not the causal body

The causal body is like a dormant seed. It contains all the potential for future vrittis (thoughts, emotions, desires, memories). When you wake up from deep sleep, the seed sprouts again. The subtle body re-emerges. The gross body is re-cognized. The cycle continues. Liberation is the roasting of this seed – the destruction of the causal body through Self-knowledge.

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Part 4: Karana Sharira as the Anandamaya Kosha (Bliss Sheath)

The Taittiriya Upanishad (2.5) describes the fifth and innermost sheath as the “anandamaya kosha” – the bliss sheath. This corresponds to the causal body (karana sharira). It is the sheath of ignorance (avidya) experienced as the peace of deep sleep.

Aspect of Anandamaya Kosha	Description from Taittiriya Upanishad	Relation to Karana Sharira
It is the innermost sheath	The Taittiriya Upanishad describes five sheaths: annamaya (food), pranamaya (vital), manomaya (mental), vijnanamaya (intellect), and anandamaya (bliss). The anandamaya is the closest to the Self, but it is still a sheath (a covering).	The Karana Sharira is the innermost of the three bodies, closest to the Self, but still a covering. It is the subtlest veil.
It is experienced in deep sleep	The Upanishad says that in deep sleep, one experiences peace and bliss (ananda) – the absence of disturbance, the restful state of the mind resolved.	The Karana Sharira is the state of deep sleep (sushupti). It is the seed state.
It is made of ignorance (avidya)	The sheath is not the Self. It is a covering. It is called “anandamaya” (made of bliss) because the peace of the Self is reflected in it when the mind is still. But it also contains ignorance.	The Karana Sharira is ignorance (avidya) itself. It is the cause (karana) of the subtle and gross bodies.
It must be negated	The Upanishad says: “Different from this, which consists of the bliss sheath, is the inner Self (Atman).” The bliss sheath is not the Self. It must be negated through discrimination.	The Karana Sharira is not the Self. The Self is the witness of the causal body. Discrimination must negate even the causal body: “I am not the causal body. I am the witness of deep sleep. I am the Self.”

“The Taittiriya Upanishad (2.5) describes the bliss sheath (anandamaya kosha). It says: ‘For when one goes to sleep, he experiences the bliss of deep sleep. The Self is different from this bliss sheath. The Self is the truth, knowledge, and bliss beyond.’ The bliss sheath is the causal body. It is the seed. It is the state of deep sleep. It is called ‘bliss’ because in deep sleep there are no disturbances. But this bliss is temporary. You wake up. The bliss is gone. The Self’s bliss (Ananda) is not temporary. The Self’s bliss is eternal. The bliss sheath is a reflection of the Self’s bliss through the veil of ignorance. It is like moonlight. The moon reflects the light of the sun. The moonlight is not the sunlight. The moonlight depends on the sun. The bliss sheath depends on the Self. But the bliss sheath is not the Self. It is a covering. It is the most subtle covering. It is the last veil. Pierce the veil. See the Self. Be free.”

The anandamaya kosha is called the “bliss sheath” because in deep sleep, when the mind is resolved and the senses are withdrawn, the natural peace of the Self (Ananda) is reflected. This reflection is experienced as the peace of deep sleep. But this peace is not liberation because ignorance (avidya) remains. Upon waking, the Jiva still says “I do not know the Self.” The bliss sheath is the reflection of the Self’s bliss, not the Self itself. The Self is the original bliss (Ananda). The bliss sheath is the reflected bliss. The reflected sun is not the original sun. The reflected bliss is not the original bliss. The original is what you are.

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Part 5: Karana Sharira as the Seed of Samsara – The Mechanism of Rebirth

The Karana Sharira is the vehicle (or rather, the seed) of reincarnation. It carries the karmic seeds from one life to the next. When the gross body dies and the subtle body resolves (at death, the subtle body continues, but it is the causal body that is the ultimate repository of the seeds), the causal body remains as the potential for the next subtle and gross bodies.

Event	What Happens to the Karana Sharira (Causal Body)	What Happens to the Sukshma Sharira (Subtle Body)	What Happens to the Sthula Sharira (Gross Body)
During life	The causal body is present as the seed of all experiences. It remains in the background, veiled, but active as ignorance. It is the “storehouse” of sanchita karma (accumulated karma from past lives) and prarabdha karma (the portion fruiting in this life).	The subtle body is active in waking and dreaming. It carries the reflection of consciousness (Chidabhasa). It is the vehicle of thought, decision, memory, and action.	The gross body is active in waking. It is the vehicle of physical experience and action. It is born, grows, changes, decays, and will die.
At death	The causal body remains. It carries the sanchita karma (unfruited karma) and the seeds of the next birth. It is not destroyed. It is the seed that will sprout into the next subtle and gross bodies.	The subtle body leaves the gross body. It carries the reflection of consciousness (Jiva). It moves toward the next birth. It is the sprout from the seed of the causal body.	The gross body ceases to function. It decays (burial) or is cremated. It returns to the five gross elements. It is left behind.
In the intermediate state (antarabhava)	The causal body is present as the seed. It is the potential for the next birth. It is not experienced directly (except as deep sleep within the intermediate state, according to some traditions).	The subtle body (now without a gross body) wanders. It is drawn toward a new womb according to its karma. It has a “preta” body (subtle form).	There is no gross body. The old gross body is gone. A new gross body has not yet been formed.
At conception/next birth	The causal body remains as the seed. It is the cause of the new subtle and gross bodies. It “sprouts” again.	The subtle body enters a new gross body (at conception or during gestation). It becomes the animating principle of the new body. It carries the reflection of consciousness (the same Jiva continues).	A new gross body begins to form from sperm and egg. Over nine months, it develops into a complete physical body. The subtle body enters and takes possession.

“The Brihadaranyaka Upanishad (4.4.3-4) describes the process using the analogy of a caterpillar and a blade of grass. The caterpillar is the Jiva (the subtle body carrying the reflection of consciousness). The blade of grass is the gross body. When the caterpillar reaches the end of one blade, it draws itself together and takes hold of another blade. The caterpillar is like the subtle body. The blades are like gross bodies. But what about the seed? The caterpillar itself is not the seed. The caterpillar comes from an egg. The egg is like the causal body. The egg is the seed. The caterpillar is the sprout. The caterpillar moves from blade to blade. The seed (causal body) is the potential. The subtle body is the actual. The gross body is the manifestation. The Self is the light that sees the seed, the sprout, the blade, and the caterpillar. The Self is not the seed. The Self is not the sprout. The Self is not the blade. The Self is not the caterpillar. The Self is the light. Be the light. Be free.”

The causal body is sometimes compared to a seed, the subtle body to the sprout, and the gross body to the tree. The seed contains the entire tree in potential. The causal body contains all future subtle and gross bodies in potential. When the conditions are right (a new birth), the seed sprouts. The subtle body emerges. The gross body grows. The Jiva experiences pleasure and pain, acts, and creates new karma. New seeds are added to the storehouse (sanchita karma). The cycle continues. Liberation is the burning of the seed. The seed cannot sprout again. The causal body is destroyed. Samsara ends.

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Part 6: Discrimination (Viveka) – “I Am Not the Causal Body”

The third and most subtle step of discrimination (after negating the gross body and the subtle body) is the recognition: “I am not the causal body.” This is the most difficult negation because the causal body is very close to the Self – it is the peace of deep sleep and the seed of all experiences. But it is not the Self.

Step of Discrimination	What You Investigate	What You Say	What You Realize
1	The peace of deep sleep (the bliss sheath)	“In deep sleep, I experienced peace. But I did not know the Self. Peace is not the Self. The Self is not a feeling. The peace of deep sleep comes and goes. I am the witness of that peace. I am not the peace.”	The peace of deep sleep is seen (experienced). You are the seer of that peace. You are not the peace. You are not the causal body.
2	The ignorance (avidya) of deep sleep	“In deep sleep, I said ‘I knew nothing.’ That ‘not-knowing’ is ignorance. But I am the one who knows ‘I knew nothing.’ That knowing is not ignorance. I am the witness of ignorance. I am not ignorance.”	Ignorance (avidya) is known by you. You are the knower of ignorance. You are not ignorance. You are not the causal body.
3	The seed state (potential for future vrittis and future births)	“All past karmas are stored in the causal body as seeds. But I am the witness of these seeds. They sprout into vrittis. I am the witness of the sprouting. I am not the seeds. I am not the causal body.”	The seed state is an object of awareness (inferred, not directly perceived). You are the witness of the seed state. You are not the seed state.
4	The reflection of bliss (ananda) in the causal body	“In deep sleep, I experienced bliss (absence of disturbance). But that bliss is a reflection. The original Ananda is the Self. I am the witness of the reflected bliss. I am not the reflected bliss. I am the original Ananda.”	The reflected bliss is seen (experienced). You are the seer of that reflection. You are not the reflection. You are the original.

“The Vivekachudamani (verse 200-220) teaches the discrimination of the three bodies. It says: ‘The gross body is not the Self. The subtle body is not the Self. The causal body is not the Self. The Self is the witness of all three.’ You have negated the gross body – ‘I am not the body.’ You have negated the subtle body – ‘I am not the mind, not the intellect, not the ego, not the senses.’ Now negate the causal body. In deep sleep, you experienced peace. But that peace came and went. You are the witness of that peace. You are not the peace. In deep sleep, you experienced ignorance. But you know that you experienced ignorance. The knower of ignorance is not ignorance. In deep sleep, you were present. You said ‘I slept well.’ That ‘I’ is the witness. The witness is the Self. The witness is not the causal body. The witness is what you are. Be the witness. Be free.”

The negation of the causal body is the final step before Self-realization. It is the most subtle discrimination. The causal body feels like “me” because it is so close to the Self. It is the peace you feel in meditation. It is the absence of thoughts. But the Self is not even the absence of thoughts. The Self is the witness of the absence of thoughts. When thoughts are absent, the Self is still there. When thoughts are present, the Self is still there. The Self does not come and go. The absence of thoughts comes and goes. The peace of deep sleep comes and goes. The Self remains. You are not the causal body. You are the witness of the causal body. You are the Self.

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Part 7: The Resolution of Karana Sharira at Liberation (Moksha)

Liberation (moksha) is the resolution (laya) or destruction (nasha) of the Karana Sharira. When Self-knowledge dawns, the seed is burned. It cannot sprout again. Samsara ends.

State	Status of Karana Sharira	Experience	Relation to Self
Ignorance (Avidya) – before Self-knowledge	The Karana Sharira is present as the seed. It is beginningless (anadi). It is active as the cause of the subtle and gross bodies. It is the state of deep sleep and the potential for future vrittis.	The Jiva experiences the cycle of birth and death (samsara). There is suffering, fear, desire, attachment, and ignorance.	The Self is covered by the causal body (like a cloud covering the sun). The Self is not known.
Self-knowledge (Atma Jnana) – the moment of liberation for the Jivanmukta	The Karana Sharira is burned by the fire of knowledge. The seed is roasted. It cannot sprout again. It is still present? The analogy is debated. Some say the causal body is destroyed; others say it remains but is seen through (like a burnt rope that still holds its shape but cannot hold a weight).	The Jiva (now the Jivanmukta) knows: “I am Brahman. I was never bound. I am the Self.” There is no fear, no suffering, no attachment. The body continues but does not bind.	The Self is directly known as the only reality. The veil of ignorance is removed.
Videhamukti (liberation at death of the body)	The Karana Sharira is completely resolved (lina). It dissolves. It does not continue to another birth. The seed is gone.	There is no Jiva. No subtle body. No gross body. No causal body. Only the Self (Atman, Brahman) remains, alone, without a second. Not a lonely “one” – the non-dual reality.	The Self is all there is. The wave has returned to the ocean. The ocean remains. The wave was never separate.

“The Brahma Sutra (4.1.15) and Shankara’s commentary discuss the fate of the causal body at liberation. The analogy is given of a roasted seed. A seed that has been roasted cannot sprout. It still has the shape of a seed. It may still contain the potential? No, the potential is destroyed. Similarly, when the fire of Self-knowledge burns the causal body, the seed of samsara is destroyed. It cannot sprout into a new birth. The Jivanmukta may still have a body (the fruit of prarabdha karma continues). The causal body is still present in some sense? The tradition says that prarabdha karma continues to bear fruit, so the subtle and gross bodies continue for the remainder of the Jivanmukta’s life. But the causal body (as the seed of future births) is destroyed. At the death of the body (videhamukti), all bodies dissolve. The Self alone remains. The wave has returned to the ocean. The wave was never separate. The ocean is all. Be the ocean. Be free.”

The resolution of the Karana Sharira is the final end of suffering. The causal body is the root of samsara. When the root is cut, the tree of samsara cannot grow again. Even if the trunk and branches remain for a while (the body continues), the tree will eventually wither and die without new roots. The Jivanmukta lives out the remainder of the body’s life (prarabdha karma), but no new karma is created. At death, the body falls. The Jivanmukta is not reborn. The Self alone remains.

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Part 8: Common Questions

1. Is the Karana Sharira the same as the soul?

No. The Karana Sharira (causal body) is the seed of individuality, the repository of karma, and the state of deep sleep ignorance. It is not the eternal Self (Atman). The Atman is the witness of the causal body. The Atman is what you truly are.

2. Is the Karana Sharira experienced directly?

Yes, in deep sleep. In deep sleep (sushupti), you experience the Karana Sharira as the peace of absence and the ignorance of not-knowing. You say “I slept well. I knew nothing.” That “I knew nothing” is the experience of the causal body. But you are the knower of that experience. You are not the experience.

3. Does the Karana Sharira survive death?

The Karana Sharira (as the seed of sanchita karma) continues after death. It is the potential for the next birth. At the death of the Jivanmukta (liberated being), the Karana Sharira is completely resolved. It does not continue.

4. Is the Karana Sharira the same as the Anandamaya Kosha?

Yes. In the five kosha model (Taittiriya Upanishad), the anandamaya kosha (bliss sheath) corresponds to the karana sharira (causal body). It is the sheath of ignorance experienced as the peace of deep sleep.

5. Is the Karana Sharira the same as the state of deep sleep in the Mandukya Upanishad?

Yes. The Mandukya Upanishad identifies the third quarter (pada) of the Self as Prajna, which is the state of deep sleep (sushupti). This is the causal body. But note: the Mandukya says that the Self is not Prajna. The Self is Turiya, the witness of all three states (including deep sleep).

6. Can the Karana Sharira be purified? Does it need to be purified?

The causal body is not purified in the same way that the subtle body is purified. The causal body is ignorance itself. It is removed (destroyed) by knowledge, not purified. A seed is not purified; it is roasted. The subtle body is purified (through sattva, ethical living, meditation). The causal body is burned by the fire of Self-knowledge.

7. What is the difference between the Karana Sharira and the Chidabhasa (reflected consciousness)?

The Karana Sharira is the causal body – ignorance (avidya), the seed state. The Chidabhasa is the reflection of consciousness in the subtle body (sukshma sharira). They are different. The Chidabhasa is the Jiva (individual soul) as experienced in waking and dreaming. The Karana Sharira is the seed of the Jiva, experienced in deep sleep.

8. How can I practice discrimination of the Karana Sharira?

Examine your experience of deep sleep. Upon waking, reflect: “I experienced peace and ignorance. But I am the one who knows that experience. I am the witness of the peace. I am the witness of the ignorance. I am not the peace. I am not the ignorance. I am the Self.” Also, during meditation, when you experience the absence of thoughts, do not stop there. Ask: “Who is aware of this absence?” The answer is the Self. The absence of thoughts is the causal body (in seed form). The witness of the absence is the Self.

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Summary

Karana Sharira in Vedanta means “the causal body” – the subtlest level of embodiment, consisting of ignorance (avidya) itself, the seed state of all samskaras, vasanas, and karmic potentials, and the state of deep sleep (sushupti). It is called the causal body because it is the cause (karana) of the gross body (sthula sharira) and the subtle body (sukshma sharira). Like a seed contains a tree in potential, the causal body contains all future subtle and gross bodies in potential. The Taittiriya Upanishad calls this the anandamaya kosha (bliss sheath) because the peace of the Self (Ananda) is reflected in deep sleep when the mind is resolved. The Mandukya Upanishad identifies the causal body with the third quarter (pada) of the Self, Prajna, which is the state of deep sleep. The causal body is not the Self (Atman). The Self is the witness of the causal body. Even in deep sleep, when the causal body is present as ignorance, the Self is present as the witness who says upon waking “I slept well. I knew nothing.” The discrimination (viveka) of the three bodies is: “I am not the gross body. I am not the subtle body. I am not the causal body. I am the witness of all three. I am the Self.” Liberation (moksha) is the resolution (laya) or destruction (nasha) of the causal body through Self-knowledge. The seed is burned. It cannot sprout again. Samsara ends. The wave returns to the ocean. The ocean remains. The wave was never separate. The Karana Sharira is the seed. You are not the seed. You are the ground. You are the light. Be the Self. Be free.

Om Shanti Shanti Shanti.