Chhat festival is actually worship of Sun God. Sun is worshipped in Vedic tradition as source of life. People pray to sun god for health prosperity & to get rid of diesease.
In Indian Vedic Tradition, people suffering from health problem worship sun god for better health.
This Festival is celebrated in the month of November.
Ladies Fast for 72 hours and can drink only water during 3 days worship.
There are lots of Rules & rituals of Worshipping Sun God.
People offer prayers to rising sun & setting sun.
In indInd vedic tradition , Sun plays a major role in all kind of Worship.
Once King Yadu saw Lord Dattatreya(Avadhoot) wandering in a forest happily, free from worries. The king with humbleness asked the sage, about the secret of his happiness and the name of his Guru. Further said to sage, that despite you look capable and wise, why do you live in the forest. Even though you have no family, nor any loved one, how could you be so blissful and self-contented?
To answer the Yadu’s enquired queries, the Lord Dattatreya (Avadhoot, one who have given up all worldly desires) replied:
"My bliss and contentment are the fruits of self-realization. Soul (Aatmaa) alone is my Guru, yet I have gained the necessary wisdom from the whole creation, via 24 individual who were therefore my Gurus. I shall elaborate the same for you".
Further Lord Dattatreya said:
(… I have taken shelter of twenty-four gurus, who are the following: the earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth, honeybee, elephant and honey thief; the deer, the fish, the dancing girl Pingala, the kurari bird and the child; the young girl, arrow maker, serpent, spider and wasp…”.
The Earth teaches course of Dharma, art of Tolerance, art of Performing Duty. One can learn Patience and Forgiveness from Earth. Like mountains and trees, one should devotedly dedicate self to the welfare of other living beings.
2. Air (Vaayu)
The Air being pure and odorless in its characteristics, move freely among all objects and yet remain unaffected. The Air teaches the value of being free from all contamination, and of staying clear of material world’s disturbances.
When Air blows out of control, the atmosphere becomes agitated, similarly if the mind is constantly attracted and repelled by material objects, it will be next to impossible to think of the Absolute Truth, Supreme Personality of Godhead, Shri Krishna.
3. Sky (Aakash)
The Sky having no boundaries, beyond the reach of material nature. Infinite in nature, sometime clouds cover the sky but yet sky remains unaffected. In the same way, the soul is never affected, by the material body contamination. Like sky, the Soul is omnipresent, all-pervading, and infinite in nature. The inner emptiness of sky i.e. space, teaches the sage should be free of emotions within insight.
4. Water (Jal)
The sage is like water because he is free from all impurities, gentle in nature and while speaking he creates a beautiful vibration like the flowing of water. By seeing, touching or hearing such a saintly person, the living entity is cleansed as if coming in contact with pure water.
Water quenches the thirst of every creature, very important element for all creatures. Without feeling any proud, water serves all living beings. The sage too should likewise bestow health, peace and joy to every creature that resorts to him. The Sage should ever live as the humblest of God’s creation. Water teaches the quality of purity. Just as the pure water cleanses others, so also the sage, who is pure and free from selfishness, lust, egoism, anger, greed, etc., purifies all who come in contact with him.
5. Fire (Agni)
Fire burns bright, cannot be suppressed by others. It has no extra storage place, it keeps all inside itself and it can eat anything and yet not get dirty when comes in to contact of other dirty things. The sage's glory is like the fire, is made brighter by austerities, his knowledge and tapas; having no vessel other than his stomach.
Although having no shape of its own, the fire assumes the shape of the firewood through which it reveals itself. Similarly, having entered a particular body, the soul reveals the traits through that body.
6. Moon (Chandarmaa)
The moon waxes and wanes, despite this continuous change taking place with the moon, yet it remains unaffected by this process. Similarly the sage should not be affected by the continual change of body from birth to death including diseases and old age.
7. Sun (Surya)
The reflection of sun can be seen in many objects, but the actual sun is One and undivided. That teaches the Supreme Soul is one, and reflected into various bodies; but the soul is not body itself.
The sun evaporates water, and it returns water back to earth in the form of rain without any attachment or entangled with its act. Similarly the sage can accept material things with his senses, but at the appropriate time he should give these things back, as an act from sense of duty. Without getting attached to material sense objects.
8. Pigeon (A Bird)
Once a devoted pigeon couple along with their babies lives happily in jungle. The couple loves each other too much, also take care of their infant babies. The love among them is ever growing every day. One day the couple went to bring food for their children. In the meanwhile, the bird-hunter came to their nest and caught the children in a net. When the couple returned back, they saw their dear children were caught in net. Unable to live without their children, the couple foolishly also jumped into that trap of net. The bird-catcher returned home with the complete catch.
Teaches:
The pigeon story warns against developing obsessive love or attachments in the transient material world. The sage would refrain from attachment after attaining the human body, which is the open door to Mukti (Moksha, Liberation), a door to God-Realization. Even after being born as an intelligent living being, one is caught in the clutches of possessiveness and brings about his own spiritual destruction. Excessive attachment and love with anything except wisdom, is the cause of bondage.
9. Python (Ajgar)
A python eats whatever comes in its way and satisfy, whether it is sufficient or not, bitter or sweet etc.
One should accept whatever one comes across in the life with full contentment. While suffering the hardships and miseries in life, one should think, it is due to past sinful activities that one is being punished. A sage always goes for search of wisdom and refrains from running after unwanted pleasures.
10. HoneyBee (Madhu Makhi)
Honeybee wanders from flower to flower to collect nectar from them, without hurting the flower and draws honey.
Similarly the sage takes the essence of different various Holy Scriptures, study and practices them spiritually. The sage should wander from door to door to beg just enough food for his living without troubling the householders who provide them. The sage should not become greedy.
11. Honey-Theif (Honey-Gatherer)
The bees collect honey and store it with hard work, which they neither eat nor give away it, themselves in charity to any other creature(s). The Honey-Gatherer (honey-theif), comes and takes the honey easily. The sage should not store things for himself even for the next time. He should use his palms to take food and stomach to store food. We have to leave all we store out of trouble throughout our life, at once and depart when the Lord of Death Yama come and take us with him.
12. Bird of Prey (Kurari Bird, Hawk)
One there was Kurari bird who pick some sort of food in the beak from somewhere. At that time, the other stronger birds having no food to eat attacked that bird to take food away from his beak. In order to get rid of the attack and to attain peace, the bird dropped the food from beak. Teaches: The worldly possessions are source of trouble. If one run after sensual pleasures, will soon come into clash with his fellow-beings, who too run for the same, and has to face much miseries and strife. Happiness and Enlightenment belong to one who lives simply, conquer his craving for worldly things and seeks only spiritual goals. One becomes as happy and relieved only on abandoning the sensual pleasures.
13. Sea (Ocean, Samudra) The ocean neither increases due to excessive inflow of rivers nor decreases due to stoppage of flow of rivers, yet it maintains its level. The calm sea never disturbed, always remains in its boundaries (except the Natural Catastrophe). The sage should be equipoised and in state of calmness. The life of sage remains balanced; the joys of life do not excite him, nor do sorrows depress him. The wise sage never transgresses the highest standards of morality. The depth of such sage’s wisdom cannot be easily comprehended by anyone, just as hidden pearls at the depth of ocean cannot easily be discovered.
14. Moth (Grasshoper, Patanga)
The moth is tempted by fire, being attracted by the delightful beauty of flame, it jumps into it and get burns within it. Similarly a foolish man is enticed by the illusory pleasures of the visual senses and thus gets caught in the ceaseless cycles of birth and death. Teaches: To control the sense of sight (and all other senses) and to try to avoid being greedy.
15. Elephant (Haathi)
The male elephant out of immense lust falls into a pit covered over with grass by the scent of its mate, a paper and wooden made female elephant. The elephant gets caught and enchained after being attracted towards its opposite gender mate. Similarly, a passionate person is tempted by the opposite gender and falls into the trap and come to grief. The seekers of Spiritual Truth should learn, to get rid from the clutches of lust.
16. Deer (Hiran)
The deer is very fond of music and is very much attracted by it. The deer is trapped by hunter through its love for music. Hunter employs music to lure the deer before hunting it. Teaches: Passion and Sensual Desires will later or sooner bring down a sage from his spiritual progress. A renounced person should never become attracted by mundane sounds like sensuous music, specially the sweet singing and dancing of girl.
17. Fish (Machali)
Due to uncontrolled tongue, the fish is caught on hook. It is through tasteful bait (small food use to catch fish), that the fish meets its end. Teaches: Among the sense, tongue is the most difficult to be controlled. When tongue is controlled, other sense will become easy to be controlled. Apart from that, fish never leaves its home (i.e. water), so one should never lose sight of his True Self.
18. Pingala (A Dancing Girl)
There was a dancing girl named Pingala, she was tired of looking for customers one night to come and give her sensual pleasure along with lot of money. She became hopeless and ultimately out of frustration gave her plans for earning money via this means. Feeling satisfaction from her abandonment of material desires, she was contented with what she had, and then had sound sleep. She has realized that divine spirit lies within herself, who is of the nature of bliss eternal. Teaches: The abandonment of expectation from people, leads to contentment and infinite joy.
19. Child A child has no grievance, anger, jealousy, hatred and above all Free of Ego and Arrogance. Both child and sage are free from anxieties, and fully engrossed in the supreme joy. A child is happy and enjoying due to ignorance, while sage is happy free from all worldly desires, which is transcended the three gunas (satva, rajas and tamas). Teaches: Live like being child at heart, innocent, care free and full of Supreme Joy.
20. Maiden (Un-Married Girl)
Once some people came home to see a Maiden Girl. Her parents were not at home, so she had to entertain them herself. She went to kitchen and started beating rice for their food. At that time her hand bangles started making noise. She did not like that noise [because it showed that they were so poor that she herself had to beat the rice]. So she broke all the bangles except two in each hand. But still they made noise. So she broke one more bangle from each hand. Hence no noise produced.
Teaches: When there are number of spiritual seekers living together, there will be clash of interests. Even among two persons, there might be disturbance, dispute etc. The sage should live alone in solitude, as it is better to live alone, without creating any unwanted noise, gossips.
21. Serpent (Snake, Saaamp)
The snake lives alone and avoids the company of other creatures. In order to seek Self-Realization, one should abide in the cave of his own heart. The snake leaves of its old skin after sometime, and gets the newer one; that make resemblance with phenomenon of death. A true sage never frightened by the death, knowing sooner or later he will get a new life based on his karmic actions.
22. Arrow-Smith (Maker of Arrow)
Once there was an arrow maker, he was so absorbed in making the tip of an arrow; that he didn’t notice the procession of King passes nearby him. He was very much keen in his work. Teaches: Focused Mind, Concentration is the way to achieve Self-Realization.
23. Spider (Makari)
Spider builds a beautiful web from his heart through the mouth; play and enjoys with it and then after some time swallow that very same web. Teaches: Lord Supreme creates material universe from His Maya, preserves it and after a while draws it back into the Self. The Supreme Self has no desires and is beyond the reach of cause and effect.
24. Caterpillar (Wasp, Bhringee)
The wasp catches hold of a worm (caterpillar), put it in its hive (nest), gives it a sting and goes on buzzing about it. The caterpillar is so frightened by this whole ongoing process of buzzing, that it cannot think anything else apart from wasp. The constantly kept thinking of caterpillar of about wasp, eventually make a caterpillar, a wasp itself. Teaches: Whatever form a man constantly thinks of (knowingly, unintentionally, be it with love, jealousy or fear etc.), he attains in course of time that form. As a man thinks, so he becomes. Even at the time of death, whatever one's mind focused on, one attains the same living species form in his next life. Thus one must try to give up all attachment to the body and attain Moksha or liberation. If one constantly, devotedly without any sort of deviation mediates upon the Supreme Personality of Godhead, one will achieve a spiritual body just like that of the Lord, qualitatively.
Further Lord Dattatreya explains what he has learned from his own body.
“My Body teaches me Gyaan (knowledge) and Vairaagya (detachment). Birth and death are along with it. It means that if we hold on to this body then we have to bear sorrows. Although it helps to think about Tattwa (elements) still I never consider it mine.”
To please whatever body, the living being is always busy in desiring many things, does Karma (deeds) and collects wealth with great difficulties; the same body is destroyed after its time is completed.
Although Bhagwan created many Yonis (as many as 84 millions), but he did not get satisfied with them, then he created (Manushya Yoni) human being. Mokash is the main objective of this Yoni, because pleasures can be achieved in many other Yonis, but Mokash can be attained only in this Yoni. Therefore one should not waste this valuable Yoni in enjoying pleasures. Thinking thus I took Vairaagya. Neither I love anything, nor am I proud of anything."
With humbles I looked upon the whole of God’s creation as my various Gurus.
The Vedas depict Brahman as the Ultimate Reality, the Absolute or ParamÄtman(Universal Self). Brahman is the indescribable, inexhaustible, incorporeal, omniscient, omnipresent, original, first, eternal, both transcendent and immanent, absolute infinite existence, and the ultimate principle who is without a beginning, without an end , who is hidden in all and who is the cause, source, material and effect of all creation known, unknown and yet to happen in the entire universe. Brahman (not to be confused with the deity BrahmÄ) is seen as a Cosmic Spirit. The personality behind Brahman is known as Parabrahman (The superior Brahman). Brahman may be viewed as Nirguna Brahman (without personal attributes) or Saguna Brahman (with attributes). The Mundaka Upanishad says: AUM That supreme Brahman is infinite, and this conditioned Brahman is infinite. The infinite proceeds from infinite. Then through knowledge, realizing the infinitude of the infinite, it remains as infinite alone. — Mundaka Upanishad
Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this….” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Drashta (Seer), Turiya (Transcendent) and Sakshi (Silent Witness). Brahman is said to be eternal, genderless, omnipotent, omniscient, and omnipresent, and ultimately indescribable in the human language. It can be at best described as infinite Being, infinite Consciousness and infinite Bliss. Brahman is regarded as the source and essence of the material universe. It is pure being. Brahman manifests as Hiranyagarbha, the "world soul", which also can take many forms or manifestations of the thousands of gods. It was deemed a singular substrate from which all that is arises, and debuts with this verse: Great indeed are the devas who have sprung out of Brahman. — Atharva Veda Essentially, it is also beyond being and non-being alike, and thus does not quite fit with the usual connotations of the word God and even the concept of monism. For this reason, some authors use the word 'Godhead' for Brahman, to distinguish it from the usual usage of the word 'God'. To call this concept 'God' would be imprecise. The closest interpretation of the term can be found in the Taittariya Upanishad where Brahman is described in the following manner: satyam jnanam anantam brahman "Brahman is of the nature of truth, knowledge and infinity" Thus, Brahman is the origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of everything that exists, and does not exist. The Hindu scriptures declare that Brahman (the impersonal God) is beyond description, and can be understood only through direct spiritual experience. Nevertheless, for the benefit of others, the ancient Hindu sages who experienced Brahman attempted to describe their experiences, as recorded in the ancient Vedic texts known as the Upanishads. Several mahÄ-vÄkyas, or great sayings, indicate what the principle of Brahman is: rajnÄnam brahma "Brahman is knowledge" ayam ÄtmÄ brahma "The Self (or the Soul) is Brahman" aham brahmÄsmi "I am Brahman" tat tvam asi "You are that" sarvam khalv idam brahma "All this that we see in the world is Brahman" sachchidÄnanda brahma "Brahman is existence, consciousness, and happiness" Thus, Brahman is conceived of as the very essence of existence and knowledge, which pervades the entire universe, including every living being. The goal of Hinduism is to somehow "wake up," and realize one's own connection to the divine reality that may be called Brahman or God. Because God is everywhere, God is also present within each living being. Brahman possesses infinite potential, power and intelligence, and therefore cannot be limited by a single name or form. Thus, Hindus view the Brahman as having two aspects: impersonal and personal. The impersonal aspect is called Nirguna Brahman in Hindu scriptures. Nirguna Brahman has no attributes and, as such, is not an object of prayer, but of meditation and knowledge. This aspect of Brahman is beyond conception, beyond reasoning and beyond thought. The personal aspect of Brahman is known as Saguna Brahman, that is Brahman with attributes. Saguna Brahman and Nirguna Brahman are not two different Brahmans. Nirguna Brahman is not the contrast, antithesis or opposite of Saguna Brahman. The same Nirguna Brahman appears as Saguna Brahman for the pious worship of devotees. It is the same Truth from two different points of view. Nirguna Brahman is the higher Brahman, the Brahman from the transcendental viewpoint (Paramarthika); Saguna Brahman is the lower Brahman, the Brahman from the relative viewpoint (Vyavaharika).
Nirguna Brahman The Absolute without qualities, is impersonal, without guna or attributes, Nirakara(formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It. It is destitute of difference, either external or internal. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not the distinction of substance and attribute. Sat-Chit-Ananda (Truth-Consciousness-Bliss) constitute the very essence or Svarupa of Brahman, and not just Its attributes. Saguna Brahman Qualified absolute, came from the Sanskrit saguáša (सŕ¤ुण) "with qualities" and brahman (ए्रच्ऎन्) "the Absolute." The personal aspect of the Ultimate Reality. Saguna Brahman is the creator, sustainer and controller of the universe. As the male aspect, Saguna Brahman is called by various Sanskritnames, such as Ishvara, Parameshvara, paramatma,Maheshvara, and Purusha. As the female aspect, Saguna Brahman is refered by various names, such as Divine Mother, DurgĂŁ and KĂŁlĂŽ. Despite the abstract principle of Brahman, most Hindus worship Brahman on a day-to-day basis in one of Brahman's less abstract personal forms, such as Vishnu, Shiva, orShakti. Some Hindus worship these personal forms for a practical reason: it is easier to cultivate devotion to a personal being than to an abstract principle. Other Hindus, such as those following the dvaita-advaita traditions, consider the personal forms in themselves to be the highest form of truth and worship Brahman as an infinite and yet personal being.
While Brahman lies behind the sum total of the objective universe, some human minds boggle at any attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman is beyond both existence and non-existence, transcending and including time, causation and space, and thus can never be known in the same material sense as one traditionally 'understands' a given concept or object. Imagine a person who is blind from birth and has not seen anything. Is it possible for us to explain to him the meaning of the colour red? Is any amount of thinking or reasoning on his part ever going to make him understand the sensation of the colour red? In a similar fashion the idea of Brahman cannot be explained or understood through material reasoning or any form of human communication. Brahman is like the colour red; those who can sense it cannot explain or argue with those who have never sensed it. Brahman is considered the all pervading consciousness which is the basis of all the animate and inanimate entities and material. (brahmano hi pratisthaham, Bhagavad Gita14.27)
Famous yoga guru Baba Ramdev says that Pranayam, Vajrasana, Mandukasana, Vakrasana, Gomukhasana, Makarasana, Bhujangasana, Markatasana are the best yoga poses to practice daily to keep one one's body fit.
1) Pranayama:-
- Reduces Heart related problems
- Improves Concentration
- Reduces Stress, Depression and Hypertension
- Improves Blood Circulation and Migraine, Neaurological Problems
2) Anulom Vilom:-
It helps in reducing weight , improving Concentration
3) Kapalbhati:- -Kapalbhati generates heat in your body, dissolving toxins and other waste matter -It improves the functioning of the kidneys and liverIt removes stress from the eyes and erases dark circles -It helps in digestion. -The method increases your metabolic rate, thus aiding rapid weight loss -It stimulates your abdominal organs and is thus good for diabetes patients. -It rejuvenates your brain and energizes your nerves.
4) Bhastrika:-
- Increases Gastric fire
- Removes Diesease of Nose and chest and Asthama
- Breaks & Dissolve Tumor
-Purifiws Blood Vessel
- Cure Oxygen deficiency disorders
In this universe the pursuit to discover its mysteries is limitless. The more we know, the more humble we become in the face of what we don't and cannot know. There are innumerable ways and means for acquiring knowledge. Why? How? Where? When? of everything - one may keep on wondering and inquiring about. It is this natural curiosity which has led man to acquire so much knowledge of the material world and erect an imposing and gigantic technological edifice of civilization and culture. Human ingenuity, aided by experimental science and thought, continues pushing back the limits of the unknown. However, the mass of humanity, including the elites, knows pretty little about its own Real Self. We hardly ever think about knowing the reality of our own existence. If we remain ignorant about our own real identity, the course of life remains uncertain, fearful, and confused. Because of ignorance of one's Real Self, man is unable to think or act wisely and righteously. There is only one highway to true happiness and peace in life and that is Self-Knowledge. Real success and prosperity in life lies in remaining ever conscious of one's true identity. When man identifies himself with atma (Soul), his aspirations and inclinations naturally begin to follow the righteous path of self discipline,which provides true happiness to the Soul.
Listening to the scriptures and the spiritual discourses from spiritual teachers (gurus) who are themselves well-established in Truth. The company of truly awakened souls strengthens the power of right discrimination and accelerates the unfolding of the true Self. Discriminating truth from falsity and intense contemplation on the guru's words. Thoughtful contemplation gradually weakens the ego and frees the soul from its wrong identification with the body and mind.
Practice of shifting the focus of attention from the mortal aspect of one's being to the immortal aspect of being, and intense contemplation therein. Jnana is the highest teaching of the Upanishads and the central theme of the Bhagavad Gita. As stated in the following verses of the Bhagavad Gita, Jnana is considered a supreme purifier:
'Nothing indeed purifies in this world like wisdom. He who lives in self-harmony finds it [wisdom] in time within himself, by himself.' (BG 4.38).
Our common experience, rather innate inherent feeling, that we never were not and that we never will cease to be, even though our physical bodies may disappear, clearly proves that Atman always exists. In reply to the question whether we are in this world or not, it is said by all men: We are here. Do we possess body or not? Yes, we have bodies. Whence came this body? There must be some cause for our getting these bodies, for otherwise it cannot be a cause. That cause is Karma. It is only our Karma that gives birth to this body. The Karma which generated this body in the previous birth ought to have been performed in a birth anterior to that and so on backwards ad infinitum. Thus, on enquiry, we find that Karma and body are beginningless, of the nature of an unceasing flood, the source of which is unknown. Karma and body form an ever-receding chain. Therefore it is certain that Atman which subsists and forms the substratum for this chain must also be beginningless by virtue of its nature. Thus it is proved now through inference that Atman is Sat during the past and present periods.
Why can we not say that this body is generated by the works performed in this birth? Just as the seed which can generate a tree cannot generate that tree which is the cause for its own birth, so also the works performed by this body will produce a new body in the next birth but cannot generate this body. Therefore we cannot say that this body has been produced by works done in this birth.
Then another point is, does that Karma which generates the body belong to us or to others? Certainly it is ours. We cannot enjoy in heaven through the Karma of another. If Mr. Krishna does an evil act, he will have to suffer. It cannot affect Mr. Sadasiva. Virtue brings its own reward for the person who does the virtuous action. That is the immutable law of Nature. If one were to go to heaven through the Karma of another man, a servant also should attain heaven through the performance of a sacrifice by a learned Brahmin. All should have attained liberation through the Nirvikalpa Samadhi of Sri Sankara or Dattatreya. But this is not the case. Therefore it is quite obvious that it is only one's own Karma which generates one's own body.
The Karma that we perform now in this birth will not go in vain. Actions are indestructible. They will generate fresh bodies in the future. We will do fresh Karmas with these new bodies which will form the seed for still future bodies and so on forwards ad infinitum. The current of Karma and body will never have an end in the future, but there is an end to Karma through Knowledge of the Self. Karma is completely annihilated by the dawn of Brahma-Jnana. Then comes a cessation of body. Even if Karma is destroyed and future births come to an end, the Atman does not perish. It is ever existent. It is eternal. Karma is of the nature of Avidya. When Karma is destroyed, all causes of pain vanish. Jivahood disappears. The Jiva enjoys the supreme bliss of the Self. Atman always is. It exists in the three periods of time. The world may come and go, but Atman always remains. Pralaya or dissolution is only for this phenomenal universe but not for the changeless, self-existent Atman. The deluge and fire may destroy the illusory names and forms but they cannot touch the imperishable Atman. You can thus clearly understand that Atman is Sat.
Atman Is Chit Atman is Chit for it shines by itself unaided by any other light and illumines the whole universe by its own light. It may be asked, how can we be said to illumine the whole universe when we are ignorant? The universe is of two kinds, viz., the external and the internal. The external universe embraces the five elements and their properties, sound, touch, form, taste and odour and their combinations of various sorts, various names and forms, qualities, properties, the quintuplicated elements, Brahma's egg, the four kinds of beings, viz., the oviparous or egg-born, the sweat-born, the seed-born and the womb-born. The external universe, however varied and big it may be, is after all only inert matter. It cannot be the object of our perception unless we throw upon it the flood of our consciousness light; it can never know us. It is illuminated by us only. It can never illuminate us.
The internal universe embraces the five Koshas; the three bodies, viz., gross, subtle and causal; the six changes, the six waves, viz., birth, death, hunger, thirst, grief and delusion; the five organs of knowledge; the five organs of actions; the five Pranas; the fourfold Antahkarana, Sankalpa-vikalpa, determination, self-arrogation and enquiry; the three states of consciousness, Jagrat, Svapna and Sushupti; the activities of the Avasthas, Visva, Taijasa, Prajna; Samadhi and fainting; mind, speech and body; friendliness, mercy, complacency and indifference; Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi; the eight kinds of proofs; hatred, jealousy, lust, anger, pride, hypocrisy; Sattva, Rajas and Tamas; pleasure and pain; the four means of salvation; the three kinds of pain; thoughts, feelings, emotions, sentiments. This entire inside world is also inert and cannot be the object of our perception unless we turn upon it our consciousness. We only can know it; it can never know us. The mind is finite and inert. It has no independent intelligence. It is not self-luminous. It shines by borrowing the Light from the source. It is subject to various limitations and changes. It is only an inert product of subtle matter. Atman only is the source of Chit. Mind also is perceived by the Chit. Mind has a beginning and an end.
Gold shines with splendour when molten by fire in a crucible. Whence is this lustre? The fire does not impart this glitter in the gold. It is only an instrument in removing the dross from the gold. When the impurities in the gold are removed by fire, the gold shines in its real state. Even so when the purified mind dispels Ajnana, the Atman shines in its native glory and pristine splendour. The dispelling power of the mind is borrowed from the Atman. It does not belong to the inert mind. It is generally said that a lamp dispels the darkness of a room but the mere lamp-vessel, the oil or the wick have no power in themselves to remove darkness. Nor is Agni (fire) able in itself without the help of the wick, oil and lamp-vessel to dispel darkness. It is only when the fire and the three other materials join together that there arises the name, The light of the lamp, which light destroys darkness. Even so in this lamp of body filled with oil of Karma, the fire of Atman igniting the wick called mind acquires the name of Jiva and removes the darkness of Ajnana. This power is really in Atman and not in others. It is thus clearly proved that Atman is of the nature of Chit.
Atman is Ananda
Ananda is that bliss which is eternal, uncaused and unexcelled. It is the real nature of Atman. The pleasure derived from objects such as flowers, scents, woman, fruits, sweetmeats and others is temporary and subject to Upadhi or vehicle and degree and so it cannot be called the bliss of Atman. We experience the bliss of Atman every day in deep sleep. It is not mere absence of pain that we experience there. It is undoubtedly positive happiness, for we remember on waking up that we slept happily. This indicates the fact of the existence of bliss to Atman in that state. Other objects which make us happy in waking state and in dream are entirely absent in deep sleep. The bliss in deep sleep state is Upadhiless. The bliss of deep sleep is unexcelled, because we eagerly long for it above all pleasures and we dislike those people who stand in the way of our enjoying the happiness from sleep. We prepare soft beds, soft pillows to enjoy this happiness. There are eleven degrees of bliss from that of man to that of Hiranyagarbha. Each of these degrees of bliss is a hundredfold greater than that which precedes it. But the Supreme Bliss of Brahman is degreeless. It is infinite or illimitable as there is nothing superior to it. The bliss of deep sleep is degreeless.
It must not be argued that the bliss of deep sleep cannot be eternal as we do not feel it in waking state or dream. There is that bliss existing in the waking and the dreaming states also. But it is not enjoyed clearly in these states, being veiled by the actions of the internal organs. The experience of the passing, finite sensual pleasures obscures the ever-shining bliss of the Self. Although the smoke produced by the fire obscures the fire, though the fog veils the sun behind it, yet the wise do know that the fire or the sun can never be obscured by them. They see beyond the ashes and the fog, the fire and the sun. Similarly the knower of the Self fully knows that though the finite sensual pleasures caused by flowers, fruits, women and the like seem to veil the inherent infinite bliss of the Atman, they really owe their origin to the latter. They are fully aware that the infinite bliss of Atman shines unobscured and unlimited during all the three periods of time and all the three states of experience. The bliss of Brahman cannot be adequately expressed in words. It has to be felt and realised through direct Self-realisation. Though we experience it, it is not an experience like the enjoyment of an object, because you are then an embodiment of bliss itself. Therefore it is clear that the bliss of the Atman and that of deep sleep, which is no other than the former, are eternal.
The love which the father shows towards the friend of his son is on account of his love towards his own son. The love which the father has for the son is not on account of the friend of his son. Therefore son is dearer than the friend of his son. Similarly wealth and son are dear on account of one's own self. The love which one has for his own Atman is not on account of wealth or son. Therefore Atman is dearer than a son or wealth.
Man loves his wealth immensely. He crosses the seas and goes to the far off climes to earn money. But a son is dearer than the wealth; the father spends a lot of money to get his son out of the jail when he is locked up there for some crime. Therefore, son is dearer than money. Body is dearer than the son; the father even sells his son during famine for the sake of protecting his body. The Indriyas or senses are dearer than the body, because man protects his eyes, ears, nose, etc., when another comes to attack him. Prana or life is dearer than the senses. If the king orders to take away the life of a criminal, the criminal rather prefers to have one of his senses removed rather than give up his life. Therefore life is dearer than the senses. Atman is dearer than the life. When one is suffering from a serious incurable disease, he says: Let my Prana depart from the body. I will be happy. Therefore Atman is dearer than the life itself because it is an embodiment of bliss.
Satchidananda is only a provisional definition of Atman. We see in this phenomenal universe untruth, insentience and pain. The Atman which is distinct from Anatman is therefore characterised for the purpose of easy understanding by us as Sat (real) as opposed to Asat or Anrita (unreal), Chit (consciousness) as opposed to Jada (insentience or unconsciousness) and Ananda (bliss) as opposed to Duhkha (pain). Even these terms, therefore, do not define Atman, but only distinguish it which is beyond definition by words. To define Brahman is to deny Brahman only.
Sat, Chit and Ananda are not three distinct entities. They are not different from one another. They are coeval and coexistent with Atman. Just as water, Jal, Pani signify one and the same thing, so also Sat-Chit-Ananda signify the one Atman. Sat is Chit. Sat is Ananda. Chit is Sat. Chit is Ananda. Ananda is Sat. Ananda is Chit. You cannot split up Sat-Chit-Ananda into three separate entities, just as you cannot separate light, heat and luminosity from fire.
Limitation (Parichheda) is of three kinds: (1) by space (Desa), (2) by time (Kala) and (3) by things (Vastu). Body is limited by space. Atman cannot have any limitation by space, because it is all-pervading and all-full. It transcends space. Atman is eternal. It cannot be limited by time. This body is conditioned in time and so it is perishable. The third kind of limitation, by things (Vastu Parichheda), is of three kinds: (1) Sajatiya, i.e., limitation by the existence of a similar thing, e. g., a tree is limited as a similar tree exists. (2) Vijatiya, e. g., a tree is limited, as a dissimilar stone exists. (3) Svagata limitation by the existence of differentiation in itself, e. g., a tree is limited as it is differentiated into the trunk, leaves, branches, flowers, root, fruits, etc., or a man is limited as he is differentiated into face, trunk, hands, legs, etc. Isvara is Abhinna-nimittopadana Karana. He created this universe out of His own body (Maya), just as the spider creates its web out of its own saliva, and entered Himself into these names and forms. Therefore there cannot be any Sajatiya Bheda such as Jiva-Isvara Bheda. There is no second Atman. There are no two Sats.
This phenomenal universe is not real. It is a mere appearance like snake in the rope or silver in the mother-of-pearl. It has no independent existence. Therefore there cannot be any Vijatiya Bheda.
Sat, Chit and Ananda are one. Atman is partless and homogeneous. The three characteristics Sat, Chit and Ananda are not distinct from one another. The tree can be differentiated into branches, flowers, twigs, etc., for they are finite things limited to particular part, of the tree, but Atman has no parts. Sat is present wherever there are Chit and Ananda. Sat cannot be limited by another Sat for there are no two Sats, nor by Asat for Asat cannot exist. If it is said that Chit is different from Sat, then it will be Asat like the horn of a hare. This sort of assumption will land you in a serious dilemma and confusion. All miseries come to a termination when one realises Atman. Therefore Atman must be an embodiment of bliss. Sat is Chit. Sat is Ananda also.
He who has realised this Sat-Chit-Ananda Atman is a liberated sage. He has nothing more to learn, has nothing more to do, has nothing more to gain. All his desires are gratified. He has obtained all worlds. He is freed from the jaws of death. He attains immortality.
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