Sacchidaananda

सच्चिदानन्द
(Bliss , Consciousness and Existence)

Brahman is the unmanifest source of all - from mountains and seas to plants and animals. IT comprises sacchidaananda - existence, consciousness and bliss. It is part of us as all. The Scriptures say He is within you. From gods to stones, Existence, consciousness and bliss, with the addition of roopa (body) and naama (name) are the main consitutents of all - from gods to stones. Body and name are transient. A piece of gold jewellery can change shape and name but gold remains gold. Put it in the fire; its name and form vanish but gold remains gold.

Sat + Chit + Aananda is Sacchidaananda (grammatical combination of the three words). In this word, Sat, Chit and Aananda are three constituents - the first two are not not adjectives qualifying the last word.

Sat is what exists. Eternal. Imperishable. Immutable. Unchanging. As the Lord says in the Geetaa, Achchedya (cannot be cut), adaahya (cannot be burnt), akledya (cannot be wetted) and ashoshya (cannot be dried up). Even in deep sleep, when we are not aware of the body, we say we existed in sleep. Nobody says he went away or that he went to sleep as Raama and woke up as KruShNa.

Chit is consciousness. Not that it is conscious of another entity as no entity whatsoever exists besides itself. It is aware of itself. No eyes or any other sense required to know "I exist"

Aananda is bliss, it is natural. Bliss is different from pleasure or happiness, both of which are transient, non-constant and dependent on moods. Aananda is our nature, inseparable from us. To make tea sweet, we add sugar. To make anything sweet, we add sugar. To make sugar sweet, nothing need be added. Sugar is sweetness and sweetness is sugar (Kannada saying - saviyu sakkareyolago, sakkareyu saviyolago).

We seek bliss because it is our nature. Back to nature is a natural instinct.
You go to bed with a toothache. Where does the toothache go when you sleep? You can separate what is not part of you *, but you cannot separate what is an integral with of you. Thus, the body, with all its aches and miseries, is not part of you. You are Sacchidaananda.

NOTE ;
* What has part/s cannot be permenant , much less be eternal.