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.
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
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
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.