The Essence of Ultimate Reality: ‘Sachchidananda’ in the Sanatana Vision

 In the profound philosophy of Sanatana Dharma, the concept of 'Sachchidananda' stands as a central and fundamental pillar. This term is not merely a philosophical designation but describes the essential nature of the Supreme Reality, referred to as Brahman or Ishvara. It serves as an epithet and description for the subjective experience of the ultimate, unchanging reality, representing "existence, bliss, consciousness, discernment, and truth." It not only defines the nature of the Divine but also signifies the ultimate goal of the spiritual seeker's journey towards self-realization and liberation, where the soul recognizes its true nature and directly experiences supreme bliss.

Sanatana Dharma, originating from the Vedas and meaning 'that which is eternal,' itself symbolizes eternal truth. Within this eternal context, Sachchidananda is established as the Supreme Truth, Consciousness, and Bliss, forming the fundamental basis of creation and the source of all existence. This concept emphasizes that the Supreme Reality is not merely an abstract theoretical idea to be intellectually grasped, but an experiential state, an inner condition that can be attained through spiritual practice. It describes the nature of Brahman while also pointing to the ultimate destination of the individual spiritual journey—self-realization and ultimate liberation. Thus, its significance is not merely philosophical but profoundly practical and spiritual, directly manifesting Sanatana Dharma's emphasis on 'realization.'

This article aims to present a philosophical analysis of the multifaceted nature of Sachchidananda. It will clarify its constituent meanings, highlight its role as the nature of the Supreme Being in Sanatana Dharma, conduct a comparative study of its varying interpretations within different philosophical traditions, and finally, delve deeply into its central role in achieving self-realization and liberation. This analysis will provide the reader with a comprehensive and nuanced understanding of this profound concept.

सत-चित्त-आनंद  (Sachchidananada) @Vijay Vijan 

Sachchidananda: The Tri-Dimensional Nature of the Supreme

The word Sachchidananda is a compound of three Sanskrit terms: 'Sat,' 'Chit,' and 'Ananda.' It expresses the three fundamental characteristics of the Supreme Being, representing its existence, consciousness, and blissful nature.

The Meaning of 'Sat': Eternal Existence and Truth

'Sat' literally means 'that which always is,' 'being,' 'existence,' or 'reality.' It represents the fundamental, unchanging reality that is the basis of all existence, that which never transforms. In philosophical traditions, 'Sat' is interpreted as that element which is subject to change is perishable and therefore not true. However, that which transcends natural limitations and is unchangeable can alone be true. It points to an eternal truth, in contrast to the transient nature of the material world.

It is that which exists in all three periods of time (past, present, future) and which time cannot take away. It is connected to the mind's deep quest for immortality, where the fear of death recedes from the mind through contact with truth or proximity to the Self. This is the 'Sat' state of the mind, where the mind finds something that time cannot snatch away. The Supreme Being is called 'Sat' in nature because it is omnipresent, immutable, beginningless, endless, and devoid of all distinctions. Its existence is infinite and indivisible; it cannot be fragmented.

The Meaning of 'Chit': Pure Consciousness and Awareness

'Chit' means 'pure consciousness' or 'of the nature of knowledge.' It denotes inner consciousness, awareness, discernment, and pure knowing. This is not merely knowledge of worldly things but pure and spiritual knowledge. It is described as 'Gyanaswarupah' (of the nature of knowledge). It can be understood as the state where 'false knowledge' (ignorance) vanishes, where ignorance does not mean the absence of knowledge, but the presence of false knowledge. As one approaches truth, false knowledge is cut away, its baselessness becomes clear, and perceptions and beliefs dissolve. This is the state of 'Chit,' where no particular knowledge is gained, but what was false simply disappears. This is the eternal consciousness of the individual soul or Self. The Supreme Being is called 'Chit' in nature because it is self-aware, its knowledge is not distinct from its essence (just as the sun's light is not distinct from the sun), and it is the source of consciousness in all beings. Through the mind, direct knowledge, wisdom, and the knowledge of the Self and the Supreme Being are attained.

The Meaning of 'Ananda': Supreme Bliss and the State of Liberation

'Ananda' means 'supreme bliss,' 'happiness,' 'contentment,' and 'fulfillment.' It is a state of complete absence of sorrow. It is described as 'Sukhaswarupah' (of the nature of happiness). However, it is clarified that Ananda is not happiness, but is said to explain that sorrow has vanished. Happiness can be temporary and may reappear later, whereas in Ananda, the connection with sorrow is completely severed. Ananda is an indifference to both sorrow and happiness, a state where duality ceases. This is the ultimate goal of the individual soul, which is the blissful essence of the Supreme. When one shares their happiness, it becomes Ananda; when one shares someone's sorrow, Ananda also manifests there. In the Upanishads, the famous dictum 'Anando Brahmeti Vyajanat' (He knew that bliss is Brahman) expresses the blissful nature of the Supreme Being. The Supreme Being is called 'Anandaghana' (dense with bliss) or 'Anandaswarupa' (of the nature of bliss).

Collectively, Sachchidananda denotes the state that 'always is, is conscious, and is full of bliss.' This is the fundamental nature of the Supreme, referred to as 'Sachchidananda Swarupa.' It represents our true nature, awareness, and supreme bliss, inspiring us to live our lives fully and to realize our true Self. It is the ultimate goal of human life, which should be filled with truth, awareness, and bliss, and one should strive to attain their true nature.

The components of Sachchidananda are interpreted not merely literally, but through experiential and negative definitions, which indicate its boundless nature. 'Sat' is defined as the 'dissolution of time,' 'Chit' as the 'dissolution of false knowledge,' and 'Ananda' as the 'dissolution of sorrow.' These are not attributes or qualities of truth, but states of the mind where these negativities (fear of death, false knowledge, sorrow) disappear. This goes beyond the direct definitions of traditional 'existence,' 'knowledge,' and 'happiness.' This perspective indicates that the nature of Sachchidananda is difficult to express directly because it transcends the limitations of human experience, language, and finite perceptions. Therefore, it is often explained through 'Neti-Neti' (not this, not this), meaning by stating what it is not or from what limitations it is free. It is a 'state' or 'realization,' not merely a cognitive concept or an object that can be defined. It is a reality that transcends all dualities and limitations. This implies that the understanding of Sachchidananda cannot be merely intellectual but involves personal experience, liberation from ignorance and limitations. It underscores the ineffability and supremacy of Brahman in Sanatana Dharma, where the ultimate truth can only be indicated by stating 'what it is not,' because 'what it is' is beyond the grasp of our limited consciousness.

Sachchidananda in the Sanatana Tradition: The Essence of Supreme Reality

In Sanatana Dharma, Sachchidananda is not merely viewed as a concept but is considered the fundamental and essential nature of the Supreme Reality, Brahman or Ishvara. It represents the primordial cause and the ultimate goal of creation.

The roots of Sanatana Dharma are the Vedas, which are considered 'Apaurusheya' (not authored by any human) and the very voice of the Supreme, existing 'from eternity.' The concept of Sachchidananda is deeply embedded in the scientific sections of the Vedas and the Upanishads. The Upanishads delineate the nature of Brahman, including the dictum 'Satyam Jnanam Anantam Brahma' (Brahman is Truth, Knowledge, and Infinite) and the famous Mahavakya from the Taittiriya Upanishad, 'Anando Brahmeti Vyajanat' (He knew that bliss is Brahman). These great sayings establish the components of Sachchidananda as integral qualities of Brahman or its very essence, representing its existence, consciousness, and blissfulness.

In Sanatana Dharma, Sachchidananda is considered the fundamental nature of the Supreme Lord or Brahman. It is the state that is eternal, conscious, and full of bliss. This is the original form of the Divine. Brahman is described in both 'Nishkala' (without attributes) and 'Sakala' (with attributes) forms, but Sachchidananda primarily describes its attributeless, formless, and indivisible nature. This Brahman is omnipresent, omnipotent, beginningless, endless, self-luminous, and devoid of all distinctions. The existence of Brahman is infinite and indivisible; it cannot be fragmented.

Sachchidananda is not merely an attribute of Brahman but is its very essence. It represents the existence, consciousness, and blissfulness of Brahman, which are not distinct from it but are its integral parts. Brahman is absolute truth, absolute conscious being, and infinite bliss. It is important to note that while the individual soul also experiences bliss, it is momentary, whereas in the Supreme, bliss exists eternally and uninterruptedly. This highlights the uniqueness of the 'Ananda' aspect of Sachchidananda. The Supreme is called Sachchidananda Swarupa, and the individual soul, being a part of that vast cosmic being, is also adorned with these very qualities. This indicates the deep connection between the individual soul and Brahman, where the individual soul, in its original nature, is a miniature form of Sachchidananda itself.

The concept of Sachchidananda provides a unifying foundation for various philosophical schools within Sanatana Dharma, even if their interpretations differ, as it points towards a universal experience of the Supreme Reality. Sachchidananda is defined as Brahman or the Supreme Reality, which is the central element of Sanatana Dharma. However, the major philosophical traditions interpret it in different ways, especially concerning the relationships between Brahman, the individual soul, and the world. This situation indicates a deep and subtle unity rather than a contradiction. All major philosophical traditions accept Sachchidananda as the essential nature of Brahman. Their difference lies in how they relate this nature to the individual soul and the world—whether they are completely one (non-difference), whether they are different but related (difference-in-non-difference), or whether they are entirely distinct (difference). This suggests that Sachchidananda is a fundamental, universally accepted truth that various philosophical systems attempt to understand through their specific perspectives and spiritual experiences. It emphasizes that Sachchidananda is a central, universally accepted concept in the philosophical spectrum of Sanatana Dharma, providing a shared, albeit multifaceted, understanding of the nature of the Supreme Reality. This reflects the inclusive nature of Sanatana Dharma and its capacity to lead various spiritual paths towards the same ultimate goal, even if the nature of that goal and the path to achieve it appear different. This diversity showcases the philosophical richness of Sanatana Dharma.

Interpretations of Sachchidananda in Philosophical Traditions

Various branches of philosophical traditions interpret the concept of Sachchidananda in accordance with their specific doctrines, reflecting their differing views on the relationships between Brahman, the individual soul, and the world. These interpretations demonstrate the philosophical diversity and depth within Sanatana Dharma.

The Advaita Tradition

According to this tradition, Brahman is the supreme truth, formless, infinite, and immutable. Brahman is defined as 'Sachchidananda' (Sat-Chit-Ananda), meaning truth, consciousness, and bliss. In Advaita, Brahman is attributeless, meaning it is free from the limitations of space, time, and other bonds, and is devoid of all distinctions. Brahman is the sole cause of the world, but even when it manifests in its original forms, it remains attributeless, formless, and without parts; it is neither the doer nor the enjoyer.

In the Advaita tradition, the world (samsara) is considered Maya (illusion), which arises due to ignorance (avidya) of Brahman. Under the influence of Maya, this world appears real, but in truth, it is unreal and deceptive. The nature of Brahman is Sachchidananda, and the world is merely a veil of Maya that, due to ignorance, makes Brahman appear as the world. 'Brahma Satyam Jagat Mithya' (Brahman is true, the world is illusory) is the central tenet of Advaita.

Sachchidananda are not attributes or qualities of truth, but rather states that the mind constantly seeks. When one reaches the state of liberation or comes very close to it, the mind begins to experience them. This is the 'Sat' state of the mind when the fear of death vanishes, the 'Chit' state when false knowledge disappears, and the 'Ananda' state when sorrow ceases. It is also stated that Sachchidananda is not related to the Supreme Being, but is the name of the vanishing state of the mind, a description of the final moments of ego's departure, and the highest state of the wise and the devotee. After Sachchidananda, no state remains; thereafter is 'Yoga,' which can be called merging or becoming void, where even the experiencer ceases to exist. The Advaita tradition's interpretation of Sachchidananda emphasizes the 'Nirguna' (attributeless) nature of Brahman, where it is not a 'quality' but the very 'essence' of Brahman. This further deepens it as an experiential 'state,' symbolizing the dissolution of ego and liberation from the mind's limitations (time, ignorance, sorrow). It points to a personal spiritual journey beyond traditional descriptions of Brahman, where Sachchidananda is a state of 'being,' not merely an object of 'knowing.' This indicates that the realization of Sachchidananda in Advaita occurs at the core of one's own existence, not as an external entity.

The Vishishtadvaita Tradition

In this philosophy, Brahman is saguna (with attributes) and personal. It disagrees with the Advaita concept of a nirguna Brahman and believes that Brahman possesses numerous auspicious qualities. Within Brahman are contained Ishvara (God), Jivatma (individual souls), and inert matter (achit), leading to internal distinctions within Brahman. This tradition identifies Brahman and Ishvara as two names for the same reality, where Ishvara is the saguna form of the Supreme Being.

It refutes the doctrine of Maya, establishing that the world was also created by Brahman, and therefore cannot be illusory. According to this view, the world is a part of Brahman, and thus it is also real, though not the absolute truth. Brahman created souls from its 'Chit' aspect and the world from its 'Achit' aspect. Thus, the world is the body of Brahman, and Brahman is its soul. The Vishishtadvaita interpretation of Sachchidananda focuses on the 'Saguna' (with attributes) nature of Brahman, where Brahman is endowed with qualities, and the world and individual souls are integral parts of it, yet also distinct from it (difference-in-non-difference). This presents a more 'real' conception of the world, in contrast to Advaita's 'Mayavada,' where Sachchidananda signifies Brahman's omnipresence and its creative power. This philosophy provides a strong philosophical basis for the path of devotion, as the worship of a saguna Brahman becomes possible. Sachchidananda here represents Brahman's completeness and its capacity to encompass all its manifestations.

The Dvaita Tradition

This philosophy validates the existence of nature (the world), individual souls, and the Supreme Being, emphasizing clear and permanent distinctions between them. Dvaita states that the world and individual souls are creations of Ishvara, and the ultimate goal of the individual soul is to attain Ishvara. Ishvara is beginningless and true, and distinct from individual souls and inert matter. This philosophy emphasizes 'Panchabheda' (five distinctions: between Ishvara and soul, Ishvara and matter, soul and soul, soul and matter, and matter and matter).

In Dvaita, Ishvara is considered a repository of infinite auspicious qualities. Sachchidananda is interpreted as the attributes of Ishvara, where bliss resides eternally and completely within the Supreme Being. No matter how much liberation an individual soul attains, it cannot become Ishvara; it can transcend the cycle of birth and death, attain Vaikuntha, but cannot become equal to Ishvara. The goal of the individual soul is to serve Ishvara or attain proximity to Him, not to become one with Him. In Dvaita philosophy, Sachchidananda is seen as an 'attribute' of Ishvara, emphasizing Ishvara's completeness and His fundamental distinction from the individual soul. It establishes the goal for the individual soul as 'proximity,' 'dependence,' or 'service' to Ishvara, rather than 'oneness,' where Sachchidananda signifies Ishvara's supremacy, His independent existence, and the soul's dependence. It considers devotion as the primary means to liberation, where the devotee experiences bliss by realizing the attributes of Ishvara.

All three major philosophical traditions (Advaita, Vishishtadvaita, Dvaita) accept Sachchidananda as the Supreme Reality, but the fundamental difference among them lies in the concept of 'bheda' (difference), which shapes the nature of Sachchidananda, its relationship with the individual soul, and the path to liberation. Advaita emphasizes 'abheda' (non-difference), where Brahman is devoid of all distinctions and the individual soul is ultimately Brahman itself. Vishishtadvaita accepts 'vishishta abheda' (qualified non-difference) or 'bhedabheda' (difference-in-non-difference), where Brahman is one but also contains internal distinctions (qualities, souls, world). Dvaita emphasizes 'bheda' (difference), where Ishvara, the individual soul, and the world are permanently distinct. This fundamental philosophical difference directly impacts the experience of Sachchidananda, the nature of liberation, and the goal of individual spiritual practice. It clarifies that the concept of Sachchidananda is a central axis within philosophical traditions, around which various philosophical systems construct their cosmology, metaphysics, and theories of liberation. This demonstrates how diverse and subtle the quest for 'truth' can be within Sanatana Dharma, yet still progressing towards a shared spiritual goal, even if the nature of that goal and the path to achieve it appear different. This diversity reflects the philosophical richness of Sanatana Dharma.

The Role of Sachchidananda in Self-Realization and Liberation

In Sanatana Dharma, the concept of Sachchidananda not only describes the nature of the Supreme Being but is also the ultimate goal of the individual spiritual journey. The direct experience of Sachchidananda plays a central role in achieving self-realization and liberation.

Self-Realization: The Direct Experience of Sachchidananda

Self-realization means the 'direct experience of Sachchidananda.' It is to know oneself, that is, to know the Self, and not merely the body or mind. When the individual soul recognizes the imperishable Self through a self-realized being, it remains in the presence of the Self and experiences the state of Sachchidananda. This is the quality of the Self – to remain a constant knower-observer and to always be in bliss. Self-realization is liberation from the experience of identification with the body. It is liberation from the body-intellect and the illusory ego arising from it, such as 'I am the body,' 'I am the subtle body,' 'I am the causal body.' It is the state of pure ego, 'Aham Brahmasmi' (I am Brahman), where one recognizes their true, boundless nature. Self-realization is attained through the path of knowledge.

Freedom from Sorrow and Attainment of Supreme Bliss

The experience of Sachchidananda involves the complete absence of sorrow. It is the state where the fear of death vanishes from the mind (Sat), false knowledge disappears (Chit), and sorrow ceases (Ananda). This state is about living in permanent bliss, free from the duality of worldly happiness and sorrow. Ananda is the third and final aspect of the Self, and the goal of the individual soul is indeed Ananda. In refined language, it is called 'Raso Vai Sah' (That Supreme Being is full of essence/bliss). To attain this essence, the seeker strives through various paths and enjoys the bliss of contentment. The development of virtues such as compassion, kindness, service-mindedness, and devotion are intimate aspects of this essence, which elevate an individual emotionally.

Relevance and Experience of Sachchidananda in Various Spiritual Paths

To attain Sachchidananda, one must fill their life with truth, awareness, and bliss, and strive to realize their true nature. When the mind becomes more connected with the essence of Sachchidananda, it creates a state of awareness that is less influenced by the mind's conditioning. This is a continuous process of self-discovery. Traversing various stages of spiritual progress, the seeker reaches their goal, where the entire world appears dream-like, for it is not eternal. It is noteworthy that, according to some views, mere self-realization (experience of the Self) does not lead to divine love, whereas merging with the Supreme or devotion to Him leads to love. This indicates the difference in the nature of liberation and its ultimate fruit between different philosophical views: in one, it is merger and oneness; in the other, it is love and service.

The attainment of Sachchidananda is not merely intellectual knowledge but a deeply transformative experience that leads to the dissolution of individual identity (ego) and complete liberation from sorrow, fear, and ignorance. Self-realization is the direct experience of Sachchidananda, which includes 'liberation from identification with the body' and the destruction of the illusory ego like 'I am the body.' In the state of Sachchidananda, the fear of death, false knowledge, and sorrow all disappear. This indicates that Sachchidananda is not just a concept or an attribute, but an existential and conscious transformation. It dissolves the conventional understanding of 'self,' allowing an individual to transcend the limitations of body, mind, and ego to experience their true, boundless nature. This is the central point of the process of liberation, where the root cause of individual suffering and ignorance (ego and Maya) is eliminated. It is not a passive knowledge but an active state of 'being.' This establishes Sachchidananda as an active, transformative spiritual goal rather than a passive philosophical concept, offering a solution to the fundamental sufferings of human existence (birth, death, sorrow, ignorance). It also underscores the importance of practical spiritual practice and self-realization in Sanatana Dharma, where theoretical understanding culminates in personal experience.

‘Real’ is the essence of the all realities:

Sachchidananda is a fundamental and pervasive concept in Sanatana Dharma, defining the nature of the Supreme Reality (Brahman/Ishvara) as 'Sat' (existence/truth), 'Chit' (consciousness/knowledge), and 'Ananda' (supreme bliss). It is the indivisible essence of the Supreme Being. This is not merely a literal definition but a profound experiential state where the mind is freed from human bondage such as the fear of death, false knowledge, and sorrow, as clarified by certain perspectives. Various philosophical traditions have interpreted Sachchidananda based on their specific relationships and notions of distinction between Brahman, the individual soul, and the world. Despite this, all accept it as the essential nature of the Supreme Truth, reflecting an inherent unity within the philosophical diversity of Sanatana Dharma.

Sachchidananda is the ultimate goal of self-realization and liberation, where the individual soul recognizes its true nature and attains a state of supreme bliss. It is the experience of the Self that liberates one from identification with the body. This concept inspires seekers to move towards inner peace, liberation, and the ultimate truth, thereby filling life with truth, awareness, and bliss. It is the ultimate goal of human life. Despite the diversity of Sanatana Dharma, Sachchidananda acts as a unifying thread, pointing all spiritual paths towards the same ultimate reality, be it the attributeless Brahman or the personal Ishvara. It symbolizes the universal message of Sanatana Dharma and its response to the deepest questions of human existence.

The concept of Sachchidananda is like a 'North Star' in the philosophical and spiritual fabric of Sanatana Dharma, which not only defines the nature of the Supreme Reality but also provides a clear path and ultimate destination for individual spiritual growth and liberation, making it one of the central teachings of the Dharma. It is the fundamental and indivisible nature of Brahman, the ultimate goal of self-realization and liberation. Major philosophical traditions interpret it in their own ways, reflecting its multifaceted nature. Certain perspectives view it as the vanishing state of the mind and the dissolution of ego, making it an experiential state rather than merely a theoretical concept. This broad integration indicates that Sachchidananda is not just an academic concept but the central point of the entire spiritual practice of Sanatana Dharma. It is relevant at every level, from understanding the nature of Brahman to achieving individual liberation. It helps the seeker understand what they are searching for (truth, consciousness, bliss) and how to attain it (liberation from ignorance, fear, and sorrow). It is a guiding principle that aligns various spiritual practices and philosophical perspectives towards a shared, ultimate goal. It also reflects the inclusive nature of Sanatana Dharma, where different paths lead to the same ultimate truth. This establishes the importance of Sachchidananda as a comprehensive, guiding principle that binds together the philosophical and spiritual diversity of Sanatana Dharma. It underscores its enduring relevance and profound philosophical depth, illuminating the ultimate purpose of human life and the path to its realization.

 

@Vijay Vijan