Sri Bharatamata

Ashtottaram 99

 

 

99) OṀ SAṪĆHIḊĀNANDĀTMĀ BHŪMYAI-

                                                               NAMAH:

      OṀ (AUM) -SAṪ-CHI-ḊAA-NAN-ḊA- AAT-MAA BHOO- MYAI- NA-- MA- HA

 

(Sat-meansExistence; Ćhit-means Awareness, consciousness; Ānanda: means-Bliss;

     Ātmā: means-The Self)

 

The two words 'sat' and 'asat' are frequently mentioned and discussed in Indian philosophical and religious works. If 'sat' stands for existence, unchanging reality, truth or the good; 'asat' represents all that is opposed to it; the non-existent, the transient, falsehood, evil and so on... However, the word 'asat' is sometimes used in the Upanishads in the sense of the un-manifested state (Taittirīyopanishad) before creation, and the word 'sat' to denote its manifested state.

 

The Sanskrit word 'chiṫṫa' means 'that through which one knows'.  It is one of the general names given to the mind in the Indian philosophical systems. The word 'manas' is of course more common.  Patanjali (200 B.C.E) considers 'chiṫṫa' or mind stuff as a physical material made up of three guṇās of sattva, rajas, and tamas but with the preponderance of sattva. It is capable of reflecting the power of pure awareness (consciousness) of the puruṣha or the individual soul. It is also capable of modifications. It is the modified 'chiṫṫa' with the pure consciousness (awareness) reflected in it that is responsible for cognition, thinking, doubts or drawing definite conclusions. Hence it is also called by such names as anṫahkaraṇa (the internal organ), manas (the mind), and buddhi (the intellect). The modifications themselves are called 'cittavrittis'.

 

The word 'ānanda' means complete bliss. This term is generally used to indicate unadulterated perfect bliss, got by the realization of God or the Self (Ātman). In fact one of the three basic terms used to indicate the nature of God is ānanda, the other two being 'sat' (existence) and 'chit' (consciousness). The second chapter of the Taittirīya Upanishad designated as Ānanda Vallī shows by a calculation of its own, that brahmānanda or bliss of Brahman is infinitely superior to the greatest joy that a human being ideally situated in life can ever hope to get. This word is also used as a suffix in the name of samnyāsins (monks). Earlier samnyāsins like Sri Śankarāchārya have not used it.

Brahman, the most widely used terms in the Hindu religious literature, which has several senses like Vedas, the Absolute and Supreme God and Soul, the One without a second; and the sages of the Upanishads called It- 'Parabrahman', the Absolute reality is the sum of Sat, Chit, and Ānanda ('satyam jnānam, anantam iṫi Brahman' ). Brahman- the Absolute; is unique and different from all that we know and experience here. This should not mislead us into thinking that it is a non-entity. And, it has an essential nature of its own: 'Sat' or Being, 'Chiṫ' or consciousness (awareness) and 'Ānanda' or bliss. These are not its characteristics, but are different phrases for the same being: Self-Being, Self-Awareness and Self-Bliss.

 

Our land, which imparts the knowledge of the Brahman and Āṫman is 'Satchidānandātma--Bhūmi'.