Saccidānanda Explained

Saccidānanda (Sanskrit: सच्चिदानन्द; also Sat-cit-ānanda[1]) is an epithet and description for the subjective experience of the ultimate unchanging reality, called Brahman,[2] in certain branches of Hindu philosophy, especially Vedanta. It represents "existence, consciousness, and bliss" or "truth, consciousness, bliss".

Etymology

(Sanskrit: सच्चिदानन्द; pre-sandhi form sat-cit-ānanda) is a compounded Sanskrit word consisting of "sat", "cit", and "ānanda", all three considered as inseparable from the nature of ultimate reality called Brahman in Hinduism.[3] The different forms of spelling is driven by euphonic (sandhi) rules of Sanskrit, useful in different contexts.[3]

is therefore translated as "truth consciousness bliss",[10] [11] [12] "reality consciousness bliss",[13] [14] or "Existence Consciousness Bliss".

Discussion

The term is contextually related to "the ultimate reality" in various schools of Hindu traditions.[3] In theistic traditions, is the same as God such as Vishnu,[15] Shiva[16] or Goddess in Shakti traditions. In monist traditions, is considered directly inseparable from (attributeless) Brahman or the "universal ground of all beings", wherein the Brahman is identical with Atman, the true individual self.[17] A Jiva is instructed to identify themselves with the Atman, which is the Brahman in a being, thus the purpose of human birth is to realize "I am Brahman" (Aham Brahmasmi) through Prajna which leads to the state of "ultimate consciousness" referred as sat-chit-ananda and subsequently Moksha, however as long as a being identifies with Maya which is finite, material and tangible, they will continue to gather Karma and remain in Saṃsāra.[18] or Brahman is held to be the source of all reality, source of all conscious thought, and source of all perfection-bliss.[3] It is the ultimate, the complete, the destination of spiritual pursuit in Hinduism.[3] [19]

Textual references

The Brihadaranyaka Upanishad is among the earliest Hindu texts which links and then discusses Atman (Self), Brahman (ultimate reality), awareness, joy and bliss such as in sections 2.4, 3.9 and 4.3.[20] [21] [22] The Chandogya Upanishad, in section 3.14 to 3.18, discusses Atman and Brahman, these being identical to "that which shines and glows both inside and outside", "dear", "pure knowing, awareness", "one's innermost being", "highest light", "luminous".[23] [24] Other 1st-millennium BCE texts, such as the Taittiriya Upanishad in section 2.1, as well as minor Upanishads, discuss Atman and Brahman in saccidananda-related terminology.[25]

An early mention of the compound word is in verse 3.11 of Tejobindu Upanishad,[26] composed before the 4th-century CE.[27] The context of is explained in the Upanishad as follows:

Vedanta philosophy

See main article: article and Vedanta. The Vedantic philosophy understands as a synonym of the three fundamental attributes of Brahman. In Advaita Vedanta, states Werner, it is the sublimely blissful experience of the boundless, pure consciousness and represents the unity of spiritual essence of ultimate reality.

is an epithet for Brahman, considered indescribable, unitary, ultimate, unchanging reality in Hinduism.[2] [28] [29]

Vaishnava philosophy

See main article: article and Vaishnavism. Tulsidas identifies Rama as .

Notes and References

  1. Web site: Sat-cit-ananda definition and meaning. 2021-04-16. Collins English Dictionary. en.
  2. Devadutta Kali (2005), Devimahatmyam: In Praise of the Goddess, Motilal Banarsidass,, page 365, Quote: "Saccidananda, being-consciousness-bliss, a threefold epithet attempting to describe the unitary, indescribable Brahman".
  3. James Lochtefeld (2002), "Satchidananda" in The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing,, page 578
  4. Sir Monier Monier-Williams, Sat, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass),, page 1134
  5. Sir Monier Monier-Williams, Cit, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass),, page 395
  6. James Lochtefeld (2002), "Ananda" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing,, page 35
  7. Book: Constance Jones . James D. Ryan . Encyclopedia of Hinduism . 2006. Infobase Publishing. 978-0-8160-7564-5 . 28.
  8. van Buitenen . J. A. B. . 1979 . "Ānanda", or All Desires Fulfilled . History of Religions . 19 . 1 . 28 . 1062420 . 0018-2710.
  9. Sir Monier Monier-Williams, Ananda, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass),, page 139
  10. Gurajada Suryanarayana Murty (2002), Paratattvaganṇitadarśanam, Motilal Banarsidass,, page 303
  11. Vasant Merchant (2000), Savitri: A Legend & a Symbol-Sri Aurobindo's Modern Epic, International Journal of Humanities and Peace, vol. 16, no. 1, pages 29-34
  12. Jean Holm and John Bowker (1998), Hinduism, in Picturing God, Bloomsbury Academic,, page 71
  13. Julian Woods (2001), Destiny and Human Initiative in the Mahabharata, State University of New York,, page 201
  14. Adrian Hastings et al (2000), The Oxford Companion to Christian Thought, Oxford University Press,, page 324
  15. Klaus Klostermair (2007), A Survey of Hinduism, 3rd Edition, State University of New York Press,, page 246
  16. Hilko Wiardo Schomerus and Humphrey Palmer (2000), Śaiva Siddhānta, Motilal Banarsidass,, page 44
  17. Book: Holdrege. Barbara. Mittal. S. Thursby. G. The Hindu World. 2004. Routledge. 0415215277. 241–242. Shankara philosophical system is based on a monistic ontology in which brahman, the universal wholeness of existence, is alone declared to be real. In its essential nature as nirguna (without attributes), brahman is pure being (Sat), consciousness (Cit), and bliss (Ananda) and is completely formless, distinctionless, nonchanging, and unbounded. As saguna (with attributes), brahman assumes the form of Ishvara, the lord, [...] Moksha is attained through knowledge (jñåna, vidyå) alone, for when knowledge dawns the individual self awakens to its true nature as Atman, the universal Self, which is identical with Brahman..
  18. 10.37052/ml.24(2)no3. Malay Literature . 7 March 2019. Lalita. Sinha. Wawasan Open University. 2682-8030. Way of the Warrior: Battling Issues of Interlok with the Sword of Wisdom . 22. 2. 198–230 . 8 November 2021. free.
  19. Christopher Key Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press,, page xviii
  20. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,, pages 433-437, 464-475, 484-493
  21. Anantanand Rambachan (2006), The Advaita Worldview: God, World, and Humanity, State University of New York Press,, pages 40-43
  22. Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi,, pages 68-70
  23. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,, pages 110-117
  24. Klaus Witz (1998), The Supreme Wisdom of the Upaniṣads: An Introduction, Motilal Banarsidass,, pages 227-228
  25. Book: Dhavamony. Mariasusai. Hindu-Christian Dialogue: Theological Soundings and Perspectives. 2002. Rodopi. 9789042015104. 68–70.
  26. Web site: Tejobindu Upanishad . 12 January 2016. sa. Hattangadi. Sunder. 2015 . 8.
    Quote: Sanskrit: नित्यशुद्धचिदानन्दसत्तामात्रोऽहमव्ययः । नित्यबुद्धविशुद्धैक'''सच्चिदानन्द'''मस्म्यहम् ॥
  27. Mircea Eliade (1970), Yoga: Immortality and Freedom, Princeton University Press,, pages 128-129
  28. Book: Lochtefeld. James G.. The Illustrated Encyclopedia of Hinduism: A-M. 2002. The Rosen Publishing Group. 9780823931798. 593, 578, 604. registration.
  29. Eliot Deutsch (1980), Advaita Vedanta : A Philosophical Reconstruction, University of Hawaii Press,, Chapter 1

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