THE object and condition of Life is Ananda; the means of Ananda is Tapas; the nature of Tapas is Chit; the continent and basis of Chit is Sat. It is therefore by a process of Sat developing its own Ananda through Tapas which is Chit that the Absolute appears as the extended, the eternal as the evolutionary, Brahman as the world. He who would live perfectly must know Life, he who would know Life, must know Sachchidananda.

Pleasure is not Ananda; it is a half-successful attempt to grasp at Ananda by means which ensure a relapse into pain. Therefore it is that pleasure can never be an enduring possession. It is in its nature transient and fugitive. Pain itself is obviously not Ananda; neither is it in itself anything positive, real and necessary. It has only a negative reality. It is a recoil caused by the inability to command pleasure from certain contacts which becomes habitual in our consciousness and, long ingrained in it, deludes us with the appearance of a law. We can rise above transitory pleasure; we can get rid of the possibility of pain.

Pleasure, therefore, cannot be the end and aim of life; for the true object and condition of Life is Ananda and Ananda is something in its nature one, unconditioned and infinite. If we make pleasure the object of life, then we also make pain the condition of life. The two go together and are inseparable companions. You cannot have one for your bedfellow without making a life-companion of the other. They are husband and wife and, though perpetually quarrelling, will not hear of divorce.

But neither is pain the necessary condition of life, as the Buddhists say, nor is extinction of sensation the condition of bliss.