Sachchidananda 'The Life Divine' Book I,Ch.9, 10, 11, 12

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The utter state of freedom if you examine the state of true freedom you will find the experience of delight wherever there is some kind of pain suffering it means that there is some compulsion on it which are resisting which is opposing your will when there is no compulsion whatsoever where there is a real absence of compulsion and absence of compulsion means a real freedom there is no compulsion at all of any kind whatsoever that state will automatically be a state of delight because all pain comes out of compulsion if you examine any pain in the experience of the world is a result of compulsion when there is a compulsion you feel pain but where there is no compulsion it is all delight you feel happy to look after the child because there's no compulsion that you must look after the child you are really freely looking after their child it is the very pouring out of your heart and there's no compulsion from anywhere. When a poet writes his poem he could remain without writing he could also equally right there is no compulsion that he must write and yet he writes its state of delight

That is why in the field of arts, which is the real field of creativity, all art is nothing but creativity; all art is fundamentally a domain of joy. If there is no joy there can be art, even when the poet sings out of sorrow there is some kind of inner joy, which bursts out in the poem of the poet. Sweetest are the uses of adversity this is how the poet looks upon the sorrowful song that he sings. In all creativity there is freedom and where there is this freedom there is this burst of joy.

It is in that sense you may say that artists is the companion of God because in his activity he comes close to God. Just as God is utterly free not compelled, similarly artist is not compelled to express and yet he expresses, by expressing he doesn't become a better artist, he doesn't add something to himself. So, whether he expresses, or he does not express he remains equal, ‘purnamada purnamidam’, ‘That is perfect and this is perfect’ if you add something to perfect it is perfect. If he writes, the poet here added something to his expression but basically nothing is added to him, it was because it was already there in him. The poem was there already in him, only he brings it out, to take out what is already there yet the perfect remains, if you add to perfect it is perfect and if you take out from the perfect it remains perfect. That is why the Pure Existence which is perfect, Pure Existence means nothing more is needed it is everywhere Existent. With regard to the activity of the perfect, you can only describe it as a creativity of joy and delight that is why the word very often is called creation.

The world is not added to the Divine, it is not something that adds something to the concreteness of the Divine. If something is taken out from the Divine, the Divine does not become something less divine therefore, it is a creative joy, creative manifestation. In any case the moment you grant a full premise that God is Pure Existence and God is conscious being then the only answer that you can give in regard to the movement of the world is that this world is a Manifestation, a creation of God's perfection without any compulsion in complete freedom and therefore, it is an expression of delight. God being Pure Existent and Conscious Being the manifestation of the world necessarily proves that His very nature must be delight. So, logically now you establish that God must be Pure Existent, Pure Conscious Being and Delight. And this very statement, which we have logically done so far, first of all we showed logically; how Pure Existence was the only thing that can be conceived, and secondly we saw that your consciousness must be a Conscious Being and thirdly we saw that he must be Delight.

This very thing is also experienced; the Reality is experienced, anybody who realises God he confirms that he is Satchitananda. This is what the Veda, the Rishis who experienced God they described God as Satchitananda. Not exactly in these three terms, this formulation Satchitananda came in the Upanishads, in the Veda there is no word like Satchitananda. There are three words in the Vedas, the reality is Vasu.(6.23)Vasu means that which when you eat  can satisfy yourself, that is called Vasu. If it was non–existent you cannot eat therefore, you could not satisfy yourself. So in the image of the Veda, if you eat and see the vegetables, it is a perception of Vasu, it is a reality, it's the prosperity, is the real being that is the Vedic imagery. The Vedic imagery is ratnam, dhanam, dravayam, annam, these are the words used in the Veda, to describe the Pure Existence. The reality is described in many ways; it is described as ekam sad, vipram bahuda vadanti, that is also the Vedic expression, ‘Tad Ekam’ that is another expression of the Veda. Then Vasu is another term, which is used the ‘ratnam, ratna dhatamam’ is the very first word used in the Rig Veda. Agni mile…………………………………hotaram, ratna dhattamam,so ratna is also another word, which describes the pure existence it is a reality it's not a flux, in other words it is something if you undertake to put it and you're being, which fills you, it is Existent so that is why it fills you.  Vasu, Vasudha is also from the same root.  Then there is another word ‘urja’, urja is energy, conscious energy is urja, and the Veda speaks of priyam, the reality is priyam , is full of delight, Madhu is another word also which is used, mayas is another word which is used. For reality all of them mean delight. These three concepts, reality as existent, conscious force and as delight these were found by the Vedic Rishis who tasted God and described God. Having seen God, having touched him, having tasted him they all declared that he is Vasu, he is urja, he is priya.

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