The Vedanta, that solemn affirmation of the ultimate truths beyond which no human thinking has ever proceeded or can proceed, looking deep into the last recesses where existence takes refuge from the scrutiny of the Mind, affirms there as the beginning and the end of all possible description of the infinite Knowable-Unknowable three terms, Being, Comprehension and Delight. They are the initial and final trinity of existence. From them all phenomena proceed, to them all phenomena seek to return. This personality envisaged as myself, has come out of infinite being, lives in infinite being; emmeshed in the limitations of form & idea it seeks laboriously to recover itself as the infinite being. This Awareness in me which centralised in my personality suffers and examines all impressions that reach me out of the infinite existence, is a selection from an infinite Awareness contemplating itself in its whole & its parts; localised & limited, involved at first in this form it has created, it emerges out of its creation and seeks first to comprehend that and then to comprehend itself; master in some sort of its surroundings, it seeks to become master of itself; enlarging always from the factor to the sum, from the particular to the general, from the form to the essence it seeks to recover itself as the infinite self-comprehension. This Will to be & know in myself is essentially the joy of being & the joy of comprehending - Ananda, Delight; and the particular delight in me is but a spark, a wave, a foam-crest of an infinite delight; fastened at first on partial, limited & transient pleasures, it seeks always to enlarge them, to combine, to intensify; it goes out seeking for new forms of happiness; it goes in turning from the vital joy to sense-delights, from sense-delights to pleasures of emotion, from pleasures of emotion to intellectual satisfaction, from intellectual satisfaction to the self-existent bliss of the spirit which depends on no object or circumstance; in all these motions it is seeking to recover itself as infinite Delight. In this way the final perceptions of Vedanta explain the whole process & labour of consciousness in the world.
These three, Sat, Chit and Ananda are one Trinity, Sachchidananda. They are not three different factors making a single sum, neither are any two of them merely attributes, even inseparable & invariable attributes, of the third. No doubt, they are always coexistent. Where there is no delight, latent or developed, there can be no existence; where there is no awareness self-absorbed or manifest, there can be no existence. Follow existence into utter & blind inertia, consciousness sits secret in that night; follow consciousness into the abyss of desolation, joy sits self-stunned in the mask of that misery. But their coexistence is only an exterior sign of their essential unity. They do not exist separately, because they are not different from each other, - all three are one thing-in-itself seen diversely; seen sensationally, touching the fibres of conscious life in us it is delight; seen mentally, touching the fibres of living consciousness, it is comprehension; seen spiritually, touching the very core of this living & conscious I, it is being. But the thing-in-itself is one; it is Brahman. Go behind the Trinity and you can say nothing of it but this, Tat, anirdeshyam, the indefinable, That which transcends all words & thoughts; seek to know & define it, you come back to the universal & mysterious Trinity, Sachchidananda, being, comprehension & delight. This is all that you can know fundamentally about yourself; you are That which Is, which, being, comprehends Its own existence, which, comprehending, has in its silence of being or in its play of comprehension a self-existent delight. It is all we can know fundamentally & all we need to know, for, this once grasped & pursued in knowledge, the whole of life begins to unroll itself in its secret motion & purpose to our gaze.
Excerpt from the book Essays Divine and Human by Sri Aurobindo