Paiṅgala again addressed Yājñavalkya thus: "How did Īśvara, who is the
creator, preserver, and destroyer and the Lord of all the worlds,
acquire the state of Jīva?" To which Yājñavalkya replied: "I shall
tell in detail the nature of Jīva and Īśvara, together with a
description of the origin of the gross, subtle, and kāraṇa (causal)
bodies. Hear attentively with one-pointed mind.
"Īśvara having taken a small portion of the quintuplicated
mahā-bhūtas, (the great elements), made in regular order the gross
bodies, both collective and segregate. The skull, the skin, the
intestines, bone, flesh, and nails are of the essence of pṛthivī.
Blood, urine, saliva, sweat and others are of the essence of āpas.
Hunger, thirst, heat, delusion, and copulation are of the essence of
agni. Walking, lifting, breathing and others are of the essence of
vāyu. Passion, anger, etc., are of the essence of ākāś. The collection
of these having touch and the rest is this gross body that is brought
about by karma, that is the seat of egoism in youth and other states
and that is the abode of many sins. Then He created prāṇas out of the
collective three parts of Rajas-essence of the fivefold divided
elements. The modifications of prāṇa are prāṇa, apāna, vyāna, udāna,
and samāna; nāga, karma, kṛkara, devadatta and dhanañjaya are the
auxiliary prāṇas. (Of the first five), the heart, anus, navel, throat
and the whole body are respectively the seats. Then He created the
karmendriyas out of the fourth part of the Rajas-guṇa. Of 'Olds' and
the rest the mouth, legs, hands, and the organs of secretion and
excretion are the modifications. Talking, walking, lifting, excreting,
and enjoying are their functions. Likewise out of the collective three
parts of Sattva-essence, He created the antaḥkaraṇa (internal organ).
Antaḥkaraṇa, manas, buddhi, citta, and ahaṅkāra are the
modifications. Saṅkalpa (thought), certitude, memory, egoism, and
anusandhāna (inquiry) are their functions. Throat, face, navel,
heart, and the middle of the brow are their seats. Out of the
(remaining) fourth part of Sattva-essence, He created the jñānendriyas
(organs of sense). Ear, skin, eyes, tongue, and nose are the
modifications. Sound, touch, form, taste, and odour are their
functions. Dik (the quarters), Vāyu, Arka (the sun), Varuṇa, Aśvini
Devas, Indra, Upendra, Mṛtyu (the God of death), Prajāpati, the Moon,
Viṣṇu the four-faced Brahma and Śambhu (Śiva) are the presiding
deities of the organs. There are the five kośas (sheaths), viz.,
annamaya, prāṇamaya, manomaya, vijñānamaya, and ānandamaya. Annamaya
sheath is that which is created and developed out of the essence of
food, and is absorbed into the earth which is of the form of food. It
alone is the gross body. The prāṇas with the karmendriyas (organs of
action) is the prāṇamaya sheath. Manas with the jñānendriyas (organs
of sense) is the manomaya sheath. Buddhi with the jñānendriyas is the
vijñānamaya sheath. These three sheaths constitute the liṅgaśarīra (or
the subtle body). (That which tends to) the ajñāna (ignorance) of the
Reality (of Ātmā) is the ānandamaya sheath. This is the kāraṇa body.
Moreover the five organs of sense, the five organs of action, the five
prāṇas and others, the five ākāś and other elements, the four internal
organs, avidyā, passion, karma, and Lamas—all these constitute this
town (of body).
Anandmaya Kosh resides in Causal body (Karana Sharira). Causal body needs bliss or peace which it gets from Anandmaya Kosh. Karana Sharira or Causal body is the map template which is the sole cause for the gross and subtle bodies in the future birth of the soul that is not liberated or detached from the causal body. Karana Sharira controls the formation and growth of the other two bodies, and determine every aspect of the next birth.
Karana Sharira is the doorway to the higher consciousness. It is associated with the state of dreamless sleep and samadhi. It links individual consciousness with the collective consciousness. Experiences (samskaras) from our past lives are stored in the causal body, it carries the information and knowledge acquired during the previous births. The attachment of Maya and intense desires for the worldly objects and pleasures, called “vasanas” also go along with Karana Sharira.