SAT-CHIT-ANANDA: The Ultimate Bliss

“Sat-chit-ananda” is a three-word moral thesis or maxim which has several philosophical explanations based on Hindu spiritual understanding. In all these interpretations its cardinal message promises divine contentment and bliss.

Peace, pleasure, and fulfillment in every aspect of life are the objectives one seeks. The maxim “sat-chit-ananda” is the awareness and consequence of those pursuits.

The quest begins with ‘sat,’ the first directive of the sutra. It means truth or reality. In our thoughts and actions or karmas, an analytic assessment is a requisite to realize and retrieve truth.

Seeking truth is an exercise which is influenced by mindset attitudes towards different issues or situations.

In that maze of mindset prejudiced sentiments, ‘chit,’ meaning mind, plays the guiding role to establish truth or reality.

‘Chit’ connects with consciousness. The latter is an inward awareness of an external object or fact, and these could include perceptions, thoughts, and feelings. Consciousness also relates to activities of mind and senses.

In our simple understanding, consciousness or ‘chit’ delivers guileless notice reacting to a situation or an event going to happen or being witnessed or experienced.

In Hindu rationalistic contemplation “sat’ and ‘chit’ together coordinate to produce the harvest of Ananda or bliss.

In short Sat + Chit = Ananda.

 “sat-chit-ananda” is a Key Concept in Vedanta

The Vedanta school of thought in Hinduism is a comprehensive study with philosophies from the Upanishads which are part of the Vedas, the ancient Hindu texts.

The axiom “Sat-chit-ananda” is one of the key divine approaches in the Upanishadic collection.

However, the message of “sat-chit-ananda” finds more rational residency in the Mimamsa school of Hinduism. A forerunner to Vedanta, Mimamsa school is a pioneer of Hindu thought of realism.

The concept is based on karma or action to achieve ‘ananda” or bliss. When consciousness and realism (truth) work together, the realization of God begins.

Please note, the God here is not a personified figurehead. It is blissful, ‘Ananda,’ feeling created by righteous actions.

-By Promod Puri



Political Evolution Through Science, And Religion

By Promod Puri

Evolution of any political ideology, and that should be imperative, involves almost all the natural and social sciences, philosophies, metaphysics, as well as the wisdom manifested in spiritual orders.

It is in this integrated approach that the political spectrum of Marxism and Leninism, conservatism, and liberalism; capitalism and socialism, or any of their simulated entities can be more acceptable to the contemporary society than their present consent.

Till now all these political stripes are meaningless notably for that section of the humanity which is still toiling in poverty, hunger, and disease; discriminated, exploited, and victimized in the politically patronized class and caste-ridden order.

The promises of these political isms, which have more academic showcasing than their pragmatism, have not produced a peaceful and hunger-free world, while the environments are seriously damaged as well.

Autocrats, dictators, and tyrants; narcissists, illiterates, and idiots have elected and re-elected themselves under the democratic, socialist, and communist regimes. The vulnerability of the political systems has been exposed. The reason being there is no mix or an insignificant mix of scientific rationales, philosophical foresight, and spiritual sanity in their foundations.

Evolution in political ideologies is a hypothesis where the political science can expand its studies to determine as well as encourage the involvement of basic and laboratory-based sciences, philosophical, critical, and intellectual disciplines, and religious fundamentals in the political systems.

Inspired by the fact that sciences and institutional faculties offer systematic and observable physical evidence and logical argumentation, the premise can build more feasible and pertinent political pathways leading to better management of the civil society.

Political science besides being in its observatory and analyzing tasks of dealing with governing systems, political thoughts, and studying political activities, must seek a plurality of social and scientific disciplines which offer creditable connect with human behavior and environmental concerns.

Moreover, political science can be an active participant in the development and implementation of political ideology. It can review whether a political gospel needs some updating or renounced altogether.

The laws of physics, the formulas, and equations in chemistry and mathematics, or the biological and physiological phenomenon may or may not directly generate political thought, but their mechanisms guide its plausible acceptance.

However, human psychology is one science which has a direct impact in inducing political thinking, its acceptance or rejection, and its implementation. Without going into detailed explanations, it is the study of emotional and behavioral sentiments of individuals, and of the community of people related to natural, or human-made situations.

Psychology gives an assessed value of a political ideology.

The psychology of human nature or behavior impacts the practicality of any political order and its idealism of achieving economic development, social and religious equality of people.

Besides psychology, political science can also review the disdained relationship between politics and religion as the two do not sit well in the progressive political impression.

The fact is that the laws of the land with their universal application have been constituted from religious teachings to institute political ideologies.

Modern political pundits and their students or observers have not gone beyond religious customs and beliefs. They have seldom explored the intelligence and enlightenment generated over the centuries in discernable interpretations which touch every aspect of human endeavors including politics.

Philosopher T. S. Eliot “believed that democratic societies rejected the influence of an established church at their peril, for in doing so they cut themselves off from the kind of ethical wisdom that can come only from participation in a tradition. Thus, he argued, such a society would degenerate into tyranny and social and cultural fragmentation”.

(source: Internet Encyclopedia of Philosophy, Chapter: Religion and Politics).

As we are seeking a coordinated proposition to creating better workable political models in the changing times, the reality is that fitness and pragmatism of existing political doctrines are not of much help or have failed badly in their utopian vision.

The viability and development of a political ideology must go through intelligent observation in line with human psychology, nourished and assessed by social and natural sciences, and enriched by the philosophies and universal truths revealed in most world religions.


A related article by Promod Puri: Religion Has Guiding Role In Politics.


(Promod Puri is a Canada-based writer, journalist, and author of “Hinduism Beyond Rituals, Customs, And Traditions”).

Websites:,, and Simple Thinking – Simple Living.


Unlike some other religious orders, Hinduism does not have a centralized controlling authority to guide or to safeguard its values. Without any governing body, Hinduism over the centuries developed the “parmpara”(tradition) of establishing the institution of independent gurus, ‘swamis’ and ‘babas.’ However, looking at the disgraceful conduct of many of these so-called god’s men and women in recent times, it seems to be imperative that Hinduism can have some sort of a watchdog body to keep the sanctity of the religion.