Jiva

MIND, MATTER AND GOD : JIVA, JADA AND ISVARA
M.M.NINAN
Chit or Consciousness or bodham alone is capable of illumining existence. Brahman if
is not Chit, will be like an insentient rock (unable to illumine other things as well as itself).
In such a case, Brahman will not be Sat as it cannot experience its own existence. Thus
Brahman has to be Chit as well. Chit or Consciousness is that which pulsates as "I-exist,
אֶהְיֶה אֲשֶׁ‏ ר ( Am I-exist" and thereby illuminating other entities as well. I Am that I
ʾehyeh ʾašer ʾehyeh) If there is no Chit, then there is no existence or nothing at ‏,אֶהְיֶה
all. Thus Sat and Chit go hand in hand. Brahman is thus Sat and Chit.
That which is Sat (Truth) has to exist beyond all limitations - else the limitation would
limit its existence thereby making it have a temporary existence. Since Brahman is Sat,
Brahman is beyond all limitations. That which is beyond limitations has to be blissful.
The happiness that we get from a small laptop is less than what we get from a car or
from a house (as limitations by space are less for car and house than for a laptop). That
which is unlimited and infinite is thus blissful. Such an entity when realized will give us
eternal bliss. Therefore Brahman is ANANDA as well
.
Thus Brahman is of the nature of SAT-CHIT-ANANDA. This then is the first existence –
the Supreme Saguna Brahman waking up into action.
The description comprises the three Sanskrit words sat-chit-ananda:
SAT सत ् ; "to be” : "Truth", "Absolute Being", "a palpable force of virtue and truth". Sat
describes an essence that is pure and timeless, that never changes.
CIT चत ् : "consciousness","to understand","to comprehend".
ĀNANDA आन द : "bliss","happiness","joy", "delight","pleasure" “ectasy”
"Sat-Chit-Ananda" or "Saccidānanda" means "Eternal Bliss Consciousness" "Absolute
Bliss Consciousness" "Consisting of existence and thought and joy"
Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its
attributes.
The world is not an illusion to us who experience it. Hence the world is relatively real
(Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The
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