This article was published in April 2024 issue of Prabuddha Bharata, a monthly journal of the Ramakrishna Order.
The triad of Sat-Cit-Ananda is one of the important categories in Vedanta. It can be seen in the Upanishads, commentaries, and the teachings of various saints. It occurs in various contexts with various implications. Here, let us interpret, analyze, and understand this triad in various ways.
Nirguna Brahman
When we analyze the objects and their properties in the world, we find that every object is a combination of substances which have different properties. For example, a drop of water is fluid and transparent. It is composed of molecules of water, where these properties are not relevant. Each molecule is made of atoms of hydrogen and oxygen, which have a different set of properties. Each atom is made of protons, neutrons, and electrons, which have yet another set of properties. At every level, properties are emergent and often different, based on the combination of the previous level. Now, the question is what are the properties of the most fundamental substance? By induction, it cannot have any properties. Boundaries of space and time are based on change of properties. So, the fundamental substance needs to be beyond these. Chandogya Upanisad (6.12.2) says, “etam animaanam na nibhaalayasa” – this subtleness cannot be perceived.1 In other words, the fundamental substance needs to be propertyless (nirguna), changeless (nirvikalpa), formless (niraakara), omnipresent (sarvagata), and eternal (nitya). There can be only one such infinite substance. So, it needs to be One (ekam). This is the Sat aspect of reality.
When we analyze subject-object relationships, we find that properties always belong to the object and not to the subject. Drg-Drsya-Viveka (verses 1-5) give this in a very nice manner. When we see an object using our eyes, we see its color and form. They belong to the object. When we take one step back and consider our eyes using our mind as the instrument, we see and judge the properties of the eyes like myopia, color-blindness, and clarity. When we take one step back, we can judge the properties of the mind like confusion, anger, joy, etc.2 At every step, the subject extends till the instrument and the properties of the object are evaluated. If we extend this to the last step, the ultimate subject cannot have any properties, because it is never an object. Thus, the ultimate subject, the real ‘I’, is propertyless (nirguna). Being propertyless is followed by the same series of qualities we have seen before – changeless (nirvikalpa), formless (niraakara), omnipresent (sarvagata), eternal (nitya), and One (ekam). This is the Cit aspect of reality. Thus, that which is Sat is Cit. Chandogya Upanishad (6.12.3) says, “sa ya eshaa animaa aitat aatmyam idam sarvam tat satyam sa aatmaa tat tvam asi” – “that which is the subtlest essence of everything, that is Sat, that is Cit, you are that”.3
All desire and sorrow come from an idea of limitation. So, that which is infinite cannot have any concept of limitation, and consequently is free from desire and sorrow. So, it is absolute bliss. This is the Ananda aspect of reality. Thus, Bliss (Ananda) is a consequence of Infinitude (Ananta). Chandogya Upanishad (7.23.1) says “bhoomaa eva sukham” – in the infinitude alone is bliss.4 The Upanishads use them almost interchangeably. Taittiriya Upanishad (2.1.1) says, “satyam jnaanam anantam brahma” – brahman is existence consciousness infinite.5
Now, a question arises, “Aren’t Sat, Cit and Ananda properties?” The answer is, “No, they are the definitions. They are inseparable from Nirguna Brahman. They define Nirguna Brahman.” The Bhagavad Gita (12.3) refer to Nirguna Brahman as indefinable (anirdeshyam).6 But, aren’t we able to define it as Sat-Cit-Ananda? The answer is, Sat-Cit-Ananda is only a pointer. We are using the mind and the senses, which have the limitation that they can access only the finite properties of objects. They are the only means that we have. When we consider Nirguna Brahman using them as instruments, Nirguna Brahman appears as the converse of those limitations as infinite (Ananta), substance (Sat) and subject (Cit). Thus, these reflect the limitations of the instrument and thus Sat-Cit-Ananda is only a pointer to the reality, which is indefinable.
Thus, Sat-Cit-Ananda indicates Nirguna Brahman.
Saguna Brahman
Isvara is defined as the cause of the Universe. For any object, there are several types of causes (kaarana). For example, let us take a pot. The pot is made of clay. So, clay is the material cause (upaadaana kaarana) of the pot. Without a potter, the pot could not have come into shape. The potter is the intelligent cause (nimitta kaarana) of the pot. If water or milk were not fluid, we would not have needed a pot at all. So, the liquid is the utility cause (upayoga kaarana) of the pot. When we consider Isvara as the cause of the Universe from these three aspects, we refer to it as Sat-Cit-Ananda. As Sat, Isvara is the material cause of the Universe. As Cit, Isvara is the intelligent cause of the Universe. As Ananda, Isvara is the utility cause of the Universe. The Universe is a spontaneous expression of the joy of Isvara. If we ask, how can one entity be all the causes, the Mundaka Upanishad (1.1.7) gives various examples like spider spinning a web, plants growing out of earth, etc.7
Now a question arises, “If we define Isvara as the cause of the Universe, aren’t we limiting Isvara to the Universe? If there be no Universe, would that imply no Isvara?” The answer is, “We want to know the unknown based on the known. The Universe is known. So, using that as the pretext, we are trying to know Isvara. Even without the Universe, Isvara is. This is only a definition for convenience of transaction. This is called Tatastha lakshana. For example, if there is a series of similar looking houses, and a person asks for the house of a particular person, it can be pointed to as the house on which a crow is sitting. The crow is a temporary marker. As the crow is more clearly identifiable, we are using that to point to the house. However, the house belongs to the person even without the crow. Nor does every house where the crow sits belong to the person. Similarly, Isvara is identified as the cause of the Universe as a pedagogy. When understood, the Universe has no role to play in identifying Isvara.”
Thus, Sat-Cit-Ananda is an indication of Saguna Brahman.
Spiritual Sadhana
The Brhadaranyaka Upanishad (1.3.28) has the popular prayer, “asatomaa satgamaya, tamasomaa jyotirgamaya, mrtyormaa amrtamgamaya” – from untruth lead me to truth, from darkness lead me to light, from death lead me to immortality.8 Here, Sat-Cit-Ananda is used to explain spiritual sadhana, the path to liberation. One of the most obvious things in this world is that some things are more transient than others. Some things are more permanent than others. In every set of objects and situations, we can evaluate their transitoriness. Doing this evaluation as relatively permanent (nitya or satya) and transient (anitya or mitya) is called discrimination (viveka). Always choosing the more permanent one over the transitory one is called dispassion (vairagya). This is the first step in spiritual sadhana. This is indicated by “asatomaa satgamaya”. After attaining sufficient maturity by following this process, the spiritual aspirant takes up listening to a teacher (sravana), intellectual cogitation on the teaching (manana) and meditation upon the teaching (nididhyaasana). This leads to the light of knowledge. This is indicated by “tamasomaa jyotirgamaya”. The effect of this is the disidentification from the mortal and fleeting body-mind and identification of oneself with the eternal infinite pure Consciousness. This way the aspirant attains immortality. This is indicated by “mrtyormaa amrtamgamaya”.
Thus, Sat-Cit-Ananda, when understood as truth, knowledge and bliss indicate the first step, second step, and the culmination of spiritual sadhana.
Fundamental Pursuits of Man
We do so many things. We can ask a series of “why?” to dig into the motivation behind. For example, if asked, “why do you work?”, the answer can be, “to earn money”. If asked, “why earn money?”, the answer can be, “to support myself and family”. If asked, “why support?”, the answer can be, “to survive”. If asked, “why survive?”, the answer will be, “to exist”. The next question, “why exist?” cannot be asked, because “to exist” is a fundamental pursuit or urge. The question series stops there. Similarly, if asked, “why make a rocket?”, the answer can be, “to send a probe to moon”. If asked, “why send probe to moon?”, the answer can be, “to know what is there?” If asked, “why know?”, there is no answer to that, because “to know” is another fundamental pursuit. Similarly, if asked, “why eat ice-cream?”, the answer can be “to enjoy”. If asked, “why enjoy?”, the answer will be, “to be happy”. We cannot ask the question, “Why do you want to be happy?”. Thus, to exist (Sat), to know (Cit) and to be happy (Ananda) are fundamental pursuits. We cannot ask “why” about them.
Thus, Sat-Cit-Ananda as existence-knowledge-happiness indicates the fundamental pursuits of man. Most of the people have a mistaken notion that this security and happiness comes from the world in the form of people, objects and situations. So, they pursue these outside of themselves. Spiritual wisdom is in understanding that security and happiness are our intrinsic nature. Spiritual life is the inner pursuit of this security and happiness. Our real nature is Pure Consciousness. As Pure Consciousness, the whole Universe is a projection on to our Consciousness, with us as the substratum. We cannot be touched by the insecurities and sorrow of the world. As the Self, we are immortal and ever blissful. This true knowledge of ourselves is called Moksha.
Other Associations
The human brain consists of three regions called the reptilian brain, the limbic system, and the neocortex. These regions are responsible for survival, emotions, and higher order thinking. These three faculties are indicated by Sat (existence and survival), Cit (knowledge and thinking) and Ananda (happiness and emotions). These three faculties are worshipped as the three goddesses – Durga, Saraswati, and Lakshmi.
According to Vedanta, the human being is analyzed in terms of three bodies – the gross physical body (sthoola sharira), the subtle mental body (sookshma sharira), and the dormant causal body (kaarana sharira). When analyzed as five sheaths (panca koshas), the gross body is the physical sheath (annamaya kosha). The subtle body constitutes three sheaths – physiological sheath (praanamaya kosha), mental sheath (manomaya kosha) and intellectual sheath (buddhimaya kosha). The causal body is the blissful sheath (anandamaya kosha). In this context, Sat indicates the physical body, Cit indicates the subtle body and Ananda indicates the causal body. From another point of view, within the subtle body, Sat indicates the physiological sheath which supports life, Cit indicates the intellectual sheath, and Ananda indicates the mental sheath which is the seat of emotions.
From the Universal point of view, these collate as physical Universe (sthoola prapanca or viraat), subtle Universe (sookshma prapanca or hiranyagarbha) and causal Universe (kaarana prapancha or antaryaami). All these put together is Isvara. Thus, Sat-Cit-Ananda indicates these three aspects of Isvara.
These three also correlate to the three stages of being – waking (jaagrat), dreaming (svapna) and deep sleep (sushupti). In waking state, we interact with the external material world. In the dreaming state, we operate only in the internal mental world. In the deep sleep state, we only experience ignorance and bliss. Thus, Sat-Cit-Ananda can indicate these three states.
Conclusion
Thus, the triad Sat-Cit-Ananda has various implications in different contexts. It can be used as a memory tool to remember and explain various concepts in Vedanta. More thought to it can reveal more associations and interpretations.
References
- Chandogya Upanishad, trans. Swami Gambhirananda, (Kolkata: Advaita Ashrama, 1983), 6.12.2
- Drg-Drsya-Viveka, trans. Swami Nikhilananda, (Kolkata: Advaita Ashrama, 1931), verses 1-5
- Chandogya Upanishad, 6.12.3
- Chandogya Upanishad, 7.23.1
- Taittiriya Upanishad, trans. Swami Gambhirananda, (Kolkata: Advaita Ashrama, 1989), 2.1.1
- Bhagavad Gita, trans. Swami Gambhirananda, (Kolkata: Advaita Ashrama, 1984), 12.3
- Mundaka Upanishad, trans. Swami Gambhirananda, (Kolkata: Advaita Ashrama, 1989), 1.1.7
- Brhadaranyaka Upanishad, trans. Swami Madhavananda, (Kolkata: Advaita Ashrama, 1965), 1.3.28