In the Brahma-saṁhitā (5.1), Brahmā proclaims that the Supreme Lord is complete with sat (eternity), cit (consciousness), and ānanda (bliss). Since the soul is a subtle fragment of God, it inherently shares these qualities. Just as a drop of ocean water contains the essence of the ocean yet cannot be called the ocean itself, the soul reflects the Lord’s nature but is never equal to Him. This distinction reveals that the soul’s inherent state is blissful. Just as chili is intrinsically hot, salt inherently salty, and water naturally fluid, the soul is inherently joyous. Yet, under the restless sway of the mind and worldly illusions, humans forget this foundation and construct artificial values. Can a strong house exist without a solid foundation?
In the Upadeśāmṛta, Śrīla Rūpa Gosvāmī classifies divine energy into three types: internal (antarāṅga), marginal (taṭastha), and external (bahiraṅga). The soul belongs to the marginal category. Internal energy is inseparable from God, whereas external energy constitutes the material world. Being marginal, the soul can either gravitate toward God or succumb to illusion—a principle psychology identifies as free will. William James aptly called humans the ‘chooser of destiny.’ Here, māyā represents the tendency to mistake the unreal for reality, making bewilderment a natural aspect of the soul’s conditioned state.
Ānanda Saṃhitā, authored by Ghanshyam Khadka, awakens the dormant joy within humans. Flowing seamlessly through the convergence of impersonalism, personalism, and science, it offers practical pathways to rediscover bliss. Khadka, who writes in both fiction and non-fiction, has also authored works such as Nirvāṇa, Putaliko Ghar, Nyāyako Avasān, Jīvan ra Nyāya, and Darbar Ko Dukhaant.
Psychology indicates that every human mind generates and concludes approximately 60,000–80,000 thoughts daily. Khadka’s work presents practical methods to channel this mental flux toward physical, mental, and spiritual purification. Napoleon Hill, in Think and Grow Rich, emphasizes persistently recording goals even before achieving them—a principle Khadka elaborates under the chapter Virecana.
Furthermore, according to American psychologist Barbara Fredrickson’s Broaden-and-Build Theory of Positive Emotions, feelings such as joy, gratitude, peace, love, playfulness, and curiosity enhance creativity, generosity, and physical well-being. They strengthen resilience and expand one’s perspective. When a person cultivates broad-minded thinking, tolerant behavior, and refined conduct, they transcend the false ego and embark on the journey toward authentic bliss.
To understand spirituality, one must distinguish between nature itself and its products. For example, a tree is not nature itself but a product of nature, composed of the five great elements: earth, water, fire, air, and ether. In Bhagavad-gītā As It Is, Lord Kṛṣṇa proclaims, “I am the seed-giving father of creation.” This clarifies the existence of the soul, the Supersoul, and the Supreme Lord.
The author further explains that as the alignment between mind and body strengthens, happiness naturally increases—a concept echoed in modern medicine as enhanced immunity. To alleviate human anxiety, Khadka offers a playful reflection: “Before birth, in the competition of 500 million sperm, only one successfully united with the egg.” Remembering this makes one feel fortunate rather than anxious. Once internalized, despair and sorrow lose their grip.
Attaining bliss requires uprooting the thorns of hardness, cruelty, and envy from the mind. In their place, the soil of the heart must be fertilized with compassion, seeded with love, and watered with friendship. Whether one gains or loses in life, if the mind rests in self-contentment and unity with the soul, worldly vicissitudes cannot disturb it. Lord Kṛṣṇa, in the Bhagavad-gītā, calls such a state sthita-prajña—where one transcends pleasure and pain, gain and loss, victory and defeat, and dwells in enduring inner peace.
Khadka likens the mind to a crystal, reflecting the colors of whatever it encounters. Similarly, a person’s life is profoundly shaped by their associations and environment. Whether one delights in the presence of others or enjoys solitude, whether one thrives by suppressing others or uplifting them—all depends on the company one keeps.
The fundamental distinction between human and animal life lies in the evolution of consciousness. Eating, sleeping, fearing, and mating exist in both. Yet when humans rise above these basic instincts, profound inquiry into spiritual truth emerges. The Vedānta-sūtra thus states: athāto brahma jijñāsā—“Now, therefore, inquire into Brahman.” Questions such as “Where did I come from? What is my relationship with the universe?” pave the path to lasting joy.
Delaying this awakening is perilous, as Gautama Buddha warned: “To think that there is enough time is man’s greatest delusion.” The Upaniṣads echo this urgency: life is fleeting, and the awakening of consciousness must begin immediately.
In the chapter Bhāvanā, the author examines the mind’s relationship with ego. While some philosophers define ego as false identity—accepting what is unreal as real—this presents a subtle distinction, showing that mind and ego are not entirely synonymous.
Ultimately, Ānanda Saṃhitā does not merely encapsulate philosophy in words; it provides practical guidance for attaining peace and joy in daily life. As the flow of bliss deepens, readers naturally immerse themselves, completing a transformative journey long before they realize it.
The author is a researcher, chemist, and spiritual seeker
