The nature of Self is ever-blissful, yet we feel constant pains and sufferings in the world. Each one of us is forced to face the worldly happenings in every station of our life. These sufferings cannot end without going to their root cause and finding a solution for it. The cause of these sufferings, as put by most of the schools of Indian Philosophy, is ignorance about the nature of Self that results in bondage. All the schools of Indian Philosophy, except the Cārvāka, hold that ignorance is the cause of bondage and knowledge begets liberation. Realization of eternal peace or bliss is the goal of almost every school of Indian Philosophy. Here, we must know that Ānanda is of three types—Viṣayānanda, Vidyānanda and Brahmānanda. Viṣayānanda is momentary pleasure, which arises out of the contact of the mind with external objects. It has a difference in degrees. Vidyānanda is the pleasure that we derive from the feeling that “I have achieved all that was to be achieved”. It is still of the form of a mental mode. Brahmānanda is eternal bliss, which is discovered when avidyā is annihilated by akhandākāra mental mode. It is beyond mind and its modifications. The views of the Bhagavadgītā, Upaniṣad, and the elementary texts written by the proponents of the philosophy of non-dualism expound that the way to achieve the state of bliss is by inculcating the attitude of absolute detachment which, when achieved, makes a short work of our ignorance about Brahman. The paper tries to discuss all these issues and the Bliss aspect of Brahman with relevant references. It would be a success if it clarifies the different aspects of Ānanda and creates genuine interest in the researchers to further study the references for deeper understanding of bliss aspect of Brahman.

自我的本质是永远幸福的，但我们在这个世界上不断感受到痛苦和苦难。我们每个人都被迫面对生活中每个阶段的世俗事件。如果不找到根源并找到解决办法，这些痛苦就无法结束。正如大多数印度哲学流派所说，这些痛苦的原因是对导致束缚的自我本质的无知。印度哲学的所有流派，除了 Cārvāka 之外，都认为无明是束缚的原因，而知识导致解脱。实现永恒的和平或幸福是几乎所有印度哲学流派的目标。在这里，我们必须知道阿难陀分为三种——Viṣayānanda、Vidyānanda和Brahmānanda。Viṣayānanda 是刹那间的快乐，它源于心与外在对象的接触。它有度数的差异。Vidyānanda 是我们从“我已经实现了所有要实现的”的感觉中获得的乐趣。它仍然是一种心理模式的形式。Brahmananda 是永恒的极乐，它是在 avidyā 被 akhandākāra 心法消灭时发现的。它超越了头脑及其修改。《博伽梵歌》、《奥义书》和非二元论哲学支持者所写的基本文本阐述了达到极乐状态的方法是灌输绝对超然的态度，一旦达到，它就会成为一个简短的工作我们对婆罗门的无知。本文试图通过相关参考文献讨论所有这些问题和婆罗门的极乐方面。