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We feel joy in our bodies because of the release of dopamine and serotonin, two types of neurotransmitters in the brain. Both of these chemicals are heavily associated with happiness (in fact, people with clinical depression often have lower levels of serotonin).

So we can say that joy and happiness is due to some chemicals in our brain. We know that after moksha we will not have our body physical .

So the question comes if we will not have our bodies after moksha who will we attain eternal/everlasting supreme happiness.


By physical in mean : relating to things perceived through the senses as opposed to the mind; tangible or concrete.
relating to the body as opposed to the mind.

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  • 1
    You say you are happy in deep sleep. But in deep sleep you didn't perceive the body. Also you are confusing bliss versus happiness. Abiding in Brahman is ananda.
    – GIRIBLR
    Mar 23 at 7:48
  • 1
    Brahman has sat chit ananda. Thus one who realises Brahman is in the state of ananda
    – GIRIBLR
    Mar 23 at 8:00
  • 2
    There's several words such as ānanda (आनंद), nirvṛti (निर्वृति), ullasa (उल्लास), sukha सुख), prasannatā (प्रसन्नता), mandahāsa (मन्दहास), santoṣa (संतोष), et al,., all have different usages and connotations and you might be confusing between these words as all equal to happiness, whence all are different in several contexts ans ways. The material experience of happiness is different from the other sukshma levels of existence and the ways one might experience bliss on those levels.
    – peace
    Mar 23 at 8:15
  • 1
    The material happiness is called sukha and opposite is dukha. Ananda is bliss and there is no opposite. Regarding reference for satchitananda, there are so many. Simplest is tejobindu upanishad : I am Brahman, boundless, existence and transcendent Bliss.
    – GIRIBLR
    Mar 23 at 8:19
  • 1
    Very nice question! Knowing a lot from comments! Mar 23 at 9:48
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Realising Brahman is moksha. But Brahman is independent of the body. Brahman is Sat Chit Ananda. Thus ananda can be experienced without a body.

Talk 396, Talks with Sri Ramana Maharshi

Births, being of the body, cannot affect the Self. The Self remains over even after the body perishes. The discontent is due to the wrong identity of the Eternal Self with the perishable body. The body is a necessary adjunct of the ego. If the ego is killed the eternal Self is revealed in all its glory.

Talk 3,

If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. What is the real experience of man? Does it conform to this view?

In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise his Self in order to open the store of unalloyed happiness.

Waking consciousness is that state of consciousness where it is in relation to physical objects. Dream is in relation to dream objects. In deep sleep, there are no objects but there is happiness but this is not the same as the bliss. Mandukya Upanishad tells us all these three states are phenomenal. These are states to be transcended, and the real nature of consciousness cannot be recognised or seen either in waking, dream or sleep.

The happiness one encounters due to material is sukha and the pain one encounters in dukha but ananda does not have an opposite.

The moksha Gita explains the nature of the Brahman

Salutation to Sat-Chit-Ananda Para-Brahman, that glorious first Preceptor, who is self-luminous, eternal indivisible, pure, spotless, desireless, attributeless, timeless, spaceless, changeless, beginningless and endless.

Tejobindu upanishad, Chapter 4

He is known as a Jivan-mukta who stands alone in Atman, who realizes he is transcendent and beyond transcendent, who understands, "I am pure consciousness, I am the Brahman". He feels that there is Brahman, who is full of exquisite bliss, and that he is He, he is that bliss. His mind is clear, he is devoid of worries, he is beyond egoism, beyond lust, beyond anger, beyond blemish, beyond symbols, beyond his changing body, beyond bondage, beyond reincarnation, beyond precept, beyond religious merit, beyond sin, beyond dualism, beyond three worlds, beyond nearness, beyond distant. He is the one who realizes, "I am the Brahman, I am the Brahman, Consciousness am I, Consciousness am I".

Mandukya Upanishad verse 7.

In this state, what are we? Conscious. Conscious of what? Not of external things, and not of internal things. Nobody can say what it is…We are Atma, We are That. We are the universality of consciousness [wherein the differentiation between the subject and object disappears]..

Gaudapada Karika of the upanishad, 3.46-48,

When the mind does not lie low, and is not again tossed about, then that being without movement, and not presenting any appearance, culminates into Brahman. Resting in itself, calm, indescribable, highest happiness, unborn and one with the unborn knowable, omniscient they say.

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