Page 136 - Journey to Infinity

performs Upasana. It is mind only that sits through its modifi¬cations, Vritti, on all external things and scenes, and enjoys the three types of happiness. For example, there is a table before the eyes. The current of mind flows through the eyes and surrounds the table in the same way as the water of a canal surrounds the base of a tree and assumes the same form.
Action, knowledge and bliss are the three forms of happiness. The current flowing from the eyes sees a thing and strikes it continuously. This is action. The eye, by virtue of its action,Vritti, surrounds it and, turning its form, gets the knowledge regarding it. This is knowledge. The same eye settles on external scenes and enjoys them. This is bliss. Thus action, knowledge and bliss, which are the attributes of Sachchidananda, are all found together in some form or the other. They are all similar (have similar form) in action or Vyavahar, thought and spirituality so much so that this very principle of triplet (Trigunatmak — Siddhanta) is present in the union of man and woman (male and female).
In performing an action there is the primary and stupid movement. The mind cannot rest on it for a long time. The upasana of knowledge is the movement of thought above and below. Here, also, the mind cannot settle for long. This is the middle posture, but it settles firmly in the last stage and hence there is happi¬ness in it. That is why much importance is given to this state of happiness.
Hearing the words of others is action. Thinking on those words and raising objections and doubts is knowledge. If the mind settles on the reality or the essence of those words, it is upasana, which gives happi¬ness. These are called Sravana or hearing, Manana or contemplation, and Nididhyasana or deep meditation in the scriptures. The dictionary meaning of Nididhyasana is ‘to sit in meditation’ (Ni — before, first; Dhi-meditate; Asana — sitting).
Knowledge is no doubt light, but it is not an end in itself, but is merely a means to an end. We do not light a lamp at night for the sake of the lamp but to do some work by its light, which is the end or aim. So our knowledge also has some goal but it is not a goal in itself.
There are only these words in the term ‘Sachchi- dananda’—Sat, Chit and Ananda. Sat is action, Chit is knowledge and Ananda is the final state. But if Upasana’ is not considered as Ananda, then some other word has to be included in the terminology of Sachehidananda, so that the final purpose or goal is made clear. But if it is done so, the ancient terminology proves to be wrong and useless, and some purpose has to be thought of for the fourth word. In this way it will lead to the fallacy of Reductio ad Infinitum or Anavastha, in which case it becomes impossible to arrive at Reality. Hence, Upasana or Satsang is union. This union is the goal and this bliss or