Sukha and Ananda (सुखानन्दश्च) - Revision history

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Fordharma: /* सुखम् आनन्दं वा ॥ Sukha Vs Ananda */

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सुखम् आनन्दं वा ॥ Sukha Vs Ananda

Fordharma at 10:50, 28 March 2023

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Fordharma: /* Misconceptions about happiness */

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Misconceptions about happiness

Fordharma: /* Biological Implications of Pleasure and Happiness */

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Biological Implications of Pleasure and Happiness

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 === Biological Implications of Pleasure and Happiness ===
-Research<ref name=":8">Røysamb, Espen & Tambs, Kristian & Reichborn-Kjennerud, Ted & Neale, Michael & Harris, Jennifer. (2004). Happiness and Health: Environmental and Genetic Contributions to the Relationship Between Subjective Well-Being, Perceived Health, and Somatic Illness.. ''Journal of personality and social psychology.'' 85. 1136-46. 10.1037/0022-3514.85.6.1136. </ref> has suggested that happiness has genetic factors that account for substantial amounts of individual variation in well-being and health conditions. Despite the mounting evidence that genes play an important role in the etiology of well-being, personality, mental health, and physical illness, genetic and environmental influences on the covariance between SWB and physical health have been largely unexplored.<ref name=":8" /> In order to help understand happiness and alleviate the suffering, neuroscientists and psychologists have started to investigate the brain states associated with happiness components and to consider the relation to well-being. While happiness is in principle difficult to define and study, psychologists have made substantial progress in mapping its empirical features, and neuroscientists have made comparable progress in investigating the functional neuroanatomy of pleasure, which contributes importantly to happiness and is central to our sense of well-being.<ref>Kringelbach, M. L., & Berridge, K. C. (2010). The Neuroscience of Happiness and Pleasure. ''Social research'', ''77''(2), 659–678.</ref>
+Research<ref name=":8">Røysamb, Espen & Tambs, Kristian & Reichborn-Kjennerud, Ted & Neale, Michael & Harris, Jennifer. (2004). Happiness and Health: Environmental and Genetic Contributions to the Relationship Between Subjective Well-Being, Perceived Health, and Somatic Illness. ''Journal of personality and social psychology.'' 85. 1136-46. 10.1037/0022-3514.85.6.1136. </ref> has suggested that happiness has genetic factors that account for substantial amounts of individual variation in well-being and health conditions. Despite the mounting evidence that genes play an important role in the etiology of well-being, personality, mental health, and physical illness, genetic and environmental influences on the covariance between SWB and physical health have been largely unexplored.<ref name=":8" /> In order to help understand happiness and alleviate the suffering, neuroscientists and psychologists have started to investigate the brain states associated with happiness components and to consider the relation to well-being. While happiness is in principle difficult to define and study, psychologists have made substantial progress in mapping its empirical features, and neuroscientists have made comparable progress in investigating the functional neuroanatomy of pleasure, which contributes importantly to happiness and is central to our sense of well-being.<ref>Kringelbach, M. L., & Berridge, K. C. (2010). The Neuroscience of Happiness and Pleasure. ''Social research'', ''77''(2), 659–678.</ref>
 {| class="wikitable"
 |+Comparison between Pleasure and Happiness<ref name=":6" />
@@ Line 149: / Line 149: @@
 == Upanishadic Perspectives of Ananda and Sukha ==
-In various Upanishads, the Taittriya, Brhdaranyaka, Mandukya, Chandogya, and Katha Upanishads, and in the Bhagavadgita, there are interesting discussion sections dealing extensively about the happiness and well-being of an individual.<ref name=":0" /> The Vedic and Upanishadic seer and sages emphasised on realising that which is eternal (nitya) and permanent (satya), rather than going after anything that is momentary (kshanika) and that is liable to undergo decay and destruction (kshara) or impermanent (mithya). They understood ''Ananda'', bliss, as the original condition of human beings and characterize Atman, the 'pure consciousness' or transcendental Self. It is the Ananda of sat-chit-ananda the different from the ''ananda'' of Anandamaya kosha that refers to the intrinsic condition of blissfulness. Therefore Ananda actually refers to a state of consciousness, characterised by positive feeling, which is not dependent on any object or events of external reality. <ref name=":22">Salagame. K. Kiran Kumar, ''An Indian Conception of Well Being''. In Henry, J. (Ed) [https://www.ipi.org.in/texts/kirankumar/kk-indian-conception-ofwellbeing.php European Positive Psychology Proceedings] (2003)</ref>
+In various Upanishads, the Taittriya, Brhdaranyaka, Mandukya, Chandogya, and Katha Upanishads, and in the Bhagavadgita, there are interesting discussion sections dealing extensively about the happiness and well-being of an individual.<ref name=":0" /> The Vedic and Upanishadic seer and sages emphasised on realising that which is eternal (nitya) and permanent (satya), rather than going after anything that is momentary (kshanika) and that is liable to undergo decay and destruction (kshara) or impermanent (mithya). They understood ''Ananda'', bliss, as the original condition of human beings and characterize Atman, the 'pure consciousness' or transcendental Self. It is the Ananda of sat-chit-ananda the different from the ''ananda'' of Anandamaya kosha that refers to the intrinsic condition of blissfulness. Therefore Ananda actually refers to a state of consciousness, characterised by positive feeling, which is not dependent on any object or events of external reality. Thus the experience of ananda, bliss, is a qualitatively different sense of positive state and well being from that is associated with other sheaths, koshas. Hence, a person who has an expanded state of consciousness evaluates his/her well being as ananda. The self-sense beyond anandamaya kosha is the transcendent Self, [[Atman (आत्मन्)|Atman]], pure consciousness, which is a positive state characterized as ''shaanti'', that is a sense of sublime peace and quietude.<ref name=":22">Salagame. K. Kiran Kumar, ''An Indian Conception of Well Being''. In Henry, J. (Ed) [https://www.ipi.org.in/texts/kirankumar/kk-indian-conception-ofwellbeing.php European Positive Psychology Proceedings] (2003)</ref>
-=== Tattriya Upanishad ===
+==== Tattriya Upanishad and Anandamaya Kosha ====
-The second adhyaya in Taittriya Upanishad, is named as Brahmanandavalli. It deals with the Ananda of Sat-chit-Ananda, the attributes of [[Brahman (ब्रह्मन्)|Brahman]]. In this [[Upanishads (उपनिषदः)|Upanishad]], we find a detailed discussion on the nature of happiness and realizing it as the innermost core of one's being. It is also the core of human personality around which the individual [[Jiva (जीवः)|Jiva]], exists and functions. However, there are many layers or sheaths around this core which impede the experience of the original condition.
+The second adhyaya in Taittriya Upanishad, is named as Brahmanandavalli. It deals with the Ananda of Sat-chit-Ananda, the attributes of [[Brahman (ब्रह्मन्)|Brahman]]. In this Upanishad, we find a detailed discussion on the nature of happiness and realizing it as the innermost core of one's being. It is also the core of human personality around which the individual [[Jiva (जीवः)|Jiva]], exists and functions. However, there are many layers or sheaths around this core which impede the experience of the original condition.<ref name=":0" />
-The sheaths, [[Panchakosha (पञ्चकोषाः)|Panchakoshas]], that cover are five in number viz.,  Annamaya - physical, Prāṇamaya – the vital, Manomaya – the mental, Vijñānamaya – the intuitive, and Ānandamaya – the blissful.<ref name=":22" />
+The sheaths, [[Panchakosha (पञ्चकोषाः)|Panchakoshas]], that cover are five in number viz.,  Annamaya - physical, Prāṇamaya – the vital, Manomaya – the mental, Vijñānamaya – the intuitive, and Ānandamaya – the blissful.<ref name=":22" /> A few interesting points about happiness (sukha) associated with these sheaths.
 == Several features of Happiness  ==
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 == Components of happiness ==
 Most of the research done so far in the field of Psychology has focused on what the reasons are for a person to be happy or the external factors contributing to happiness. Large surveys have come up with the components of happiness factor such as:<ref name=":1">Hemachand, Lata. The Concept of Happiness in the Upanishads and its Relevance to Therapy, ''Indian Journal of Clinical Psychology'', 2021, 48, no. 2, 123-130</ref>
@@ Line 209: / Line 232: @@
 # self esteem
 The objectives of Indian texts such as Upanishads, on the other hand, give a suggestion and a way to the seeker to look within. They encourage reaching the state of Ananda through spiritual practices or mental exercises which are within the control of the individual rather than the external forces which are not under his or her control.<ref name=":1" />
 == Misconceptions about happiness ==

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 == सुखम् आनन्दं वा ॥ Sukha Vs Ananda ==
-Happiness is one of the English terms for ''ananda'', and it takes two shades based on materialistic or non-materialistic views. The nearest and approximate equivalent of the term, ''ananda'', in English is ''bliss'', when it is associated with spirituality. This is distinguished from ''sukha'', the happiness of a mundane variety. The opposite of sukha is dukkha (sorrow and suffering). Although meaning in life is often centered in the extrinsic pursuit of sukha, a higher meaning of life needs to be focused intrinsically in ananda.<ref>Salagame, Kiran Kumar, "Meaning and Well-being: Indian Perspectives," ''Journal of Constructivist Psychology'' 30:1, 63-68, http://dx.doi.org/10.1080/10720537.2015.1119087</ref> Man instinctively has a natural attraction to sensory gratification, desires and attachment. He strives for pleasure. Pleasure is sense related. It is evanescent and ephemeral. Bliss is more stable and spiritual, because it is anchored in consciousness. One’s pleasure may lead to suffering of others but bliss spreads happiness all around.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 305-306</ref>
+Happiness is one of the English terms for ''ananda'', and it takes two shades based on materialistic or non-materialistic views. The nearest and approximate equivalent of the term, ''ananda'', in English is ''bliss'', when it is associated with spirituality. This is distinguished from ''sukha'', the happiness of a mundane variety. The opposite of sukha is dukkha (sorrow and suffering). Although meaning in life is often centered in the extrinsic pursuit of sukha, a higher meaning of life needs to be focused intrinsically in ananda.<ref>Salagame, Kiran Kumar, "Meaning and Well-being: Indian Perspectives," ''Journal of Constructivist Psychology.'' (2016) 30:1, 63-68, http://dx.doi.org/10.1080/10720537.2015.1119087</ref> Man instinctively has a natural attraction to sensory gratification, desires and attachment. He strives for pleasure. Pleasure is sense related. It is evanescent and ephemeral. Bliss is more stable and spiritual, because it is anchored in consciousness. One’s pleasure may lead to suffering of others but bliss spreads happiness all around.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 305-306</ref>
 According to Ayurveda, sukha (happiness) is a state without physical and psychical ailments, where a person has energy and strength to perform his duties, and knowledge to know what is right and wrong, is able to use his senses and enjoy from them, and is virtuous (Caraka Saṁhitā, 1.30.23). Useful life (hitāyu) is one where the person attends to well-being of others, controls his passions, shares his knowledge and wealth with others and is virtuous (Caraka Saṁhitā, 1.30.26).<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 212</ref>
@@ Line 148: / Line 148: @@
 |}
-== Indian Perspectives of Ananda and Sukha ==
+== Upanishadic Perspectives of Ananda and Sukha ==
-Various Upanishads, the Taittriya, Brhdaranyaka, Mandukya, Chandogya, and Katha Upanishads, and in the Bhagavadgita, there are interesting discussion sections dealing extensively about the happiness and well-being of an individual.<ref name=":0" />
+In various Upanishads, the Taittriya, Brhdaranyaka, Mandukya, Chandogya, and Katha Upanishads, and in the Bhagavadgita, there are interesting discussion sections dealing extensively about the happiness and well-being of an individual.<ref name=":0" /> The Vedic and Upanishadic seer and sages emphasised on realising that which is eternal (nitya) and permanent (satya), rather than going after anything that is momentary (kshanika) and that is liable to undergo decay and destruction (kshara) or impermanent (mithya). They understood ''Ananda'', bliss, as the original condition of human beings and characterize Atman, the 'pure consciousness' or transcendental Self. It is the Ananda of sat-chit-ananda the different from the ''ananda'' of Anandamaya kosha that refers to the intrinsic condition of blissfulness. Therefore Ananda actually refers to a state of consciousness, characterised by positive feeling, which is not dependent on any object or events of external reality. <ref name=":22">Salagame. K. Kiran Kumar, ''An Indian Conception of Well Being''. In Henry, J. (Ed) [https://www.ipi.org.in/texts/kirankumar/kk-indian-conception-ofwellbeing.php European Positive Psychology Proceedings] (2003)</ref>
 == Several features of Happiness  ==

@@ Line 147: / Line 147: @@
 |Evaluative
 |}
 == Several features of Happiness  ==

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	Ananda (Samskrit: आनन्दः) is a term of great significance in Indian philosophical traditions and in other cultures. Across time and cultures, human beings attached great value to Ananda, and have been trying to find it. In this process, philosophies have been developed, books have been written and teachings have been given. The ideas of happiness are closely linked with the larger framework of reality and human nature which one carries in their mind. Conceptualization of the nature of happiness and well-being primarily depend on the worldview one holds that lead to differing assumptions on the nature of reality and of human nature. It has varied across cultures on a spectrum ranging from hedonic to transcendent viewpoints.<ref name=":4">Salagame, Kiran Kumar, "Happiness and well-being in Indian tradition," ''Psychological Studies'' 51, no. 2-3, (2006): 105-112.</ref> Happiness is not only an emotion but refers to living a good life, experiencing well-being and enjoying a good quality of life. Sukha (Samskrit: सुखम्), in contrast, is discussed in terms of worldly and heavenly pleasures as against Ananda which signifies eternal bliss which accompanies the end of the rebirth cycle (punarjanma rahityam).		Ananda (Samskrit: आनन्दः) is a term of great significance in Indian philosophical traditions and in other cultures. Across time and cultures, human beings attached great value to Ananda, and have been trying to find it. In this process, philosophies have been developed, books have been written and teachings have been given. The ideas of happiness are closely linked with the larger framework of reality and human nature which one carries in their mind. Conceptualization of the nature of happiness and well-being primarily depend on the worldview one holds that lead to differing assumptions on the nature of reality and of human nature. It has varied across cultures on a spectrum ranging from hedonic to transcendent viewpoints.<ref name=":4">Salagame, Kiran Kumar, "Happiness and well-being in Indian tradition," ''Psychological Studies'' 51, no. 2-3, (2006): 105-112.</ref> Happiness is not only an emotion but refers to living a good life, experiencing well-being and enjoying a good quality of life. Sukha (Samskrit: सुखम्), in contrast, is discussed in terms of worldly and heavenly pleasures as against Ananda which signifies eternal bliss which accompanies the end of the rebirth cycle (punarjanma rahityam).

@@ Line 185: / Line 185: @@
 == Means of happiness ==
-Social sciences in general, but Neurosciences, Behavioural sciences, and Computational science take advantage of the theory of happiness.
+Social sciences in general, but neurosciences, behavioural sciences, and computational science take advantage of the theory of happiness. The following three factors have found to be major factors in experiencing happiness.<ref name=":6" />
-What makes us happy?
+- Affluence in bio-psycho-social resource that determine the quality of living and prosperity
-Affluence in bio-psycho-social resource that determine the quality of living and prosperity
+- Autonomy in freedom to choose or in meaningful physical and mental engagements
-Autonomy in freedom to choose or in meaningful physical and mental engagements
+- Appreciation for life as a whole that determines life satisfaction (subjective wellbeing)
 == Components of happiness ==
@@ Line 206: / Line 204: @@
 The objectives of Indian texts such as Upanishads, on the other hand, give a suggestion and a way to the seeker to look within. They encourage reaching the state of Ananda through spiritual practices or mental exercises which are within the control of the individual rather than the external forces which are not under his or her control.<ref name=":1" />
 == Misconceptions about happiness ==
-There are common misconceptions about happiness which greatly influence a person's state of mind.
+There are common misconceptions about happiness which greatly influence a person's state of mind. A few are listed below.<ref name=":6" />
 # Money and affluence brings about happiness
@@ Line 235: / Line 212: @@
 # Freedom of choice enhances happiness
 # Longer vacations make us happier
+#
-Money increases happiness - happiness does not increase after a salary of 75K $ and begins to plateau after a decent salary
+Research has shown that money increases happiness to a certain extent - happiness does not increase after a salary of 75K $ per year as per some studies in the United States and that it begins to plateau after a decent salary.
-Receive a gift - purchasing a gift increases happiness not receiving, biologists and neurologists found a neural link, create happiness for others.
+Research points to the fact that everyone becomes habituated with novelty, excitement and learning in a new job, and soon one becomes unhappy.<ref name=":6" />
 == References ==
 [[Category:Yoga]]
 [[Category:Vedanta]]

@@ Line 96: / Line 96: @@
 Research<ref name=":8">Røysamb, Espen & Tambs, Kristian & Reichborn-Kjennerud, Ted & Neale, Michael & Harris, Jennifer. (2004). Happiness and Health: Environmental and Genetic Contributions to the Relationship Between Subjective Well-Being, Perceived Health, and Somatic Illness.. ''Journal of personality and social psychology.'' 85. 1136-46. 10.1037/0022-3514.85.6.1136. </ref> has suggested that happiness has genetic factors that account for substantial amounts of individual variation in well-being and health conditions. Despite the mounting evidence that genes play an important role in the etiology of well-being, personality, mental health, and physical illness, genetic and environmental influences on the covariance between SWB and physical health have been largely unexplored.<ref name=":8" /> In order to help understand happiness and alleviate the suffering, neuroscientists and psychologists have started to investigate the brain states associated with happiness components and to consider the relation to well-being. While happiness is in principle difficult to define and study, psychologists have made substantial progress in mapping its empirical features, and neuroscientists have made comparable progress in investigating the functional neuroanatomy of pleasure, which contributes importantly to happiness and is central to our sense of well-being.<ref>Kringelbach, M. L., & Berridge, K. C. (2010). The Neuroscience of Happiness and Pleasure. ''Social research'', ''77''(2), 659–678.</ref>
 {| class="wikitable"
-|+Comparison between Pleasure and Happiness
+|+Comparison between Pleasure and Happiness<ref name=":6" />
 !Happiness
 !Pleasure
@@ Line 111: / Line 111: @@
 |Makes the brain say "its enough"
 |Makes the brain say "I want more"
 |}
-An evolutionary perspective of happiness is that survival in early days was binary - a loss or gain. Humans are not designed to be happy or content. Instead, they are designed primarily to survive and reproduce, just like other creatures in the nature.  A state of contentment is discouraged by nature because it would lower the guard against possible threats to survival. Happiness is a proximate goal (success) while anxiety is a distant goal (failure) to achieve adaptation. And, not all forms of happiness can be explained by evolution; culture, and societies play a major role. The link between pleasure and happiness, however, has a long history in psychology. While some cultures define happiness as a function of good fortune and prosperity, others define it as personal well-being and satisfaction. Unhappiness, on the other hand, has its share of evolutionary significance. It is considered evolutionarily helpful since it gives rise to emotions like jealousy, distress, and horror which, in turn, give rise to the tendency to return to happiness. Unhappiness, misery, pain etc., prevent starvation and helps in the survival process of a human being. Hence people cannot stay happy all the time.<ref name=":6" />
+An evolutionary perspective of happiness is that survival in early days was binary - a loss or gain. Humans are not designed to be happy or content. Instead, they are designed primarily to survive and reproduce, just like other creatures in the nature.  A state of contentment is discouraged by nature because it would lower the guard against possible threats to survival. Happiness is a proximate goal (success) while anxiety is a distant goal (failure) to achieve adaptation. According to the evolutionary theory of emotion, human emotions exist because they serve an adaptive role. Emotions motivate people to respond quickly to stimuli in the environment, which helps improve the chances of success and survival. But, not all forms of happiness can be explained by evolution; culture, and societies play a major role. The link between pleasure and happiness, however, has a long history in psychology. While some cultures define happiness as a function of good fortune and prosperity, others define it as personal well-being and satisfaction. Unhappiness, on the other hand, has its share of evolutionary significance. It is considered evolutionarily helpful since it gives rise to emotions like jealousy, distress, and horror which, in turn, give rise to the tendency to return to happiness. Unhappiness, misery, pain etc., prevent starvation and helps in the survival process of a human being. Hence people cannot stay happy all the time.<ref name=":6" />
 === Sukha/Ananda (Happiness) Vs Svasthya (Well-being) ===
@@ Line 160: / Line 165: @@
 === Impact of Personality on Happiness ===
-Studies of personality and environmental correlates of happiness indicate that both these factors have a significant impact as happiness indicators.
+Studies of personality and environmental correlates of happiness indicate that both these factors have a significant impact as happiness indicators.<ref name=":6" />
 === Importance of studies about happiness ===

@@ Line 33: / Line 33: @@
 According to Ayurveda, sukha (happiness) is a state without physical and psychical ailments, where a person has energy and strength to perform his duties, and knowledge to know what is right and wrong, is able to use his senses and enjoy from them, and is virtuous (Caraka Saṁhitā, 1.30.23). Useful life (hitāyu) is one where the person attends to well-being of others, controls his passions, shares his knowledge and wealth with others and is virtuous (Caraka Saṁhitā, 1.30.26).<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 212</ref>
-On the other hand, AdvaitaVedānta conceives [[Jiva (जीवः)|jiva]] (person) as a multi-layered entity composed of five nested sheaths, with ananda (blissfulness) at the core (ānandamaya). The Taittiriya Upanishad (2.8) estimates the Bliss of [[Brahman (ब्रह्मन्)|Brahman]]/Ātman to be 100 quintillion times higher than what a young, well-endowed human being can enjoy.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 64-65</ref>
+On the other hand, AdvaitaVedānta conceives [[Jiva (जीवः)|jiva]] (person) as a multi-layered entity composed of five nested sheaths, the [[Panchakosha (पञ्चकोषाः)|Panchakoshas]], with ananda (blissfulness) at the core (ānandamaya). The Taittiriya Upanishad (2.8) estimates the Bliss of [[Brahman (ब्रह्मन्)|Brahman]]/Ātman to be 100 quintillion times higher than what a young, well-endowed human being can enjoy.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 64-65</ref>
 A cursory glance of the two terms that have been used to denote the concept of happiness, is as follows<ref name=":0" />
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 * '''राजसिकम्॥Rājasika (dynamic)''': Rājasika sukha is the resultant of the contact of the sense organs and the objects which appears to be pleasurable initially but unpleasant at the end, i.e. after the experience as it leaves a person with a sense of wanting. (Bhag. Gita. 18.38)
 * '''तामसिकम्॥Tāmasika (lethargic)''': Tāmasika sukha, is the happiness that is delusionary in nature from beginning to the end that may arise from sleep, laziness, ignorance, illusion etc. (Bhag. Gita. 18.39)
 === Sukha/Ananda (Happiness) Vs Svasthya (Well-being) ===
@@ Line 152: / Line 173: @@
 == Means of happiness ==
-What are means of happiness?
+Social sciences in general, but Neurosciences, Behavioural sciences, and Computational science take advantage of the theory of happiness.
 What makes us happy?

@@ Line 42: / Line 42: @@
 In common language the terms sukha and Ānanda are used synonymously. However, it must be noted that sukha belongs to a set of concepts where dualities exist i.e. dukha (pain, sorrow, suffering etc.) stands in contrast to sukha, whereas Ānanda is beyond sukha as it transcends both sukha and dukha. As such there is no term that stands in anti-thesis to the experience of Ānanda.<ref name=":0" />
-Happiness, on the other hand, is a mental or emotional state of well-being characterized by positive or pleasant emotions.
+Happiness is a mental or emotional state of well-being characterized by positive or pleasant emotions.
 === आनन्दस्त्रिविधः ॥ Three kinds of Ananda ===
-Panchadasi, a Vedantic text by Vidyaranya Swami, describes three kinds of Ananda.<ref name=":0" /><blockquote>आनन्दस्त्रिविधो ब्रह्मानन्दो विद्यासुखं तथा । विषयानन्द इत्यादौ ब्रह्मानन्दो विविच्यते ॥ ११॥ (Panchadasi 11.11)<ref>Panchadasi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%87_%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%83 Prakarana 11])</ref></blockquote>Meaning: Ananda is said to be of three kinds, viz., Brahmananda, Vidyasukha, and Vishayananda.
+Panchadasi, a Vedantic text by Swami Vidyaranya, describes three kinds of Ananda.<ref name=":0" /><blockquote>आनन्दस्त्रिविधो ब्रह्मानन्दो विद्यासुखं तथा । विषयानन्द इत्यादौ ब्रह्मानन्दो विविच्यते ॥ ११॥ (Panchadasi 11.11)<ref>Panchadasi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%87_%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%83 Prakarana 11])</ref></blockquote>Meaning: Ananda is said to be of three kinds, viz., Brahmananda, Vidyasukha, and Vishayananda.
 The text further explains the three as follows.
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 * '''विषयानन्दः ॥ Vishayananda''' - happiness derived from material objects is described in this section. It is preliminary to and a part of Brahmananda, however other creatures enjoy only a mere trace of it. Like the happiness due to knowledge, that due to material objects is also a modification of the intellectual operation. Material operations are of three kinds - calm (Satvic), active (Rajasic) and ignorant (Tamasic). <ref>Srinivasa Rau, M. ''Panchadasi of Vidyaranya, With English translation, Explanatory notes and Summary of each chapter'', Sriranga: Sri Vani Vilas Press (1912) 616-617</ref>
-Considering the idea of happiness and sukha in Panchadasi, the Vedantic tradition and examining the later texts on dramaturgy (Alankara Shastra) and aesthetics (Natya Shastra) such as Dhvanyaloka and Natyashastra by Bharatamuni, researchers<ref name=":0" /> in Indian Psychology came up with a broad classification of happiness into three categories to convey the quintessence of Indic insight on happiness. They are (in the order of gross to subtle):
+Considering the idea of happiness and sukha in Panchadasi, the Vedantic tradition, and examining the later texts on dramaturgy (Alankara Shastra) and aesthetics (Natya Shastra) such as Dhvanyaloka and Natyashastra by Bharatamuni, researchers<ref name=":0" /> in Indian Psychology came up with a broad classification of happiness into three categories to convey the quintessence of Indic insight on happiness. They are (in the order of gross to subtle):
 * '''Vishayananda – Sensual/Material happiness'''
 * '''Kavyananda – Aesthetic happiness'''
 * '''Brahmananda – Existential/transcendental happiness'''
 According to the authors, <ref name=":0" /> Vishaya refers to objects, and Vishayananda can be equated to hedonistic happiness, which is experienced by an individual coming in contact with objects of desire. Usually, it is the pleasure associated with either yearning, possessing, consuming, etc. of material objects. It is the grossest form of happiness. The Gita (5.22) notes that such pleasurable experience based on the sense-object contact is momentary or short lived, and may even leave the person with a sense of wanting and lack and consequently cause pain and suffering once the external stimulus fades.<blockquote>ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५-२२॥ (Bhag. Gita. 5.22) ye hi saṃsparśajā bhogā duḥkhayonaya eva te ādyantavantaḥ kaunteya na teṣu ramate budhaḥ</blockquote>Moreover, the intensity of happiness experienced is said to reduce with prolonged exposure to the source such as the Rājasika and tāmasika sukha. It must be noted that the Indic tradition does not negate the role and necessity of material happiness. However, it very clearly brings out the limitations of such happiness and persuades the individual to go beyond immediate gratification and seek a deeper and more lasting happiness.
 === सुखं त्रिविधम् ॥ Three kinds of Sukha ===

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 In Indian traditions we quite often hear about the chants - सर्वे भवन्तु सुखिनः। let all be happy and लोकाः समस्ताः सुखिनो भवन्तु। lokāḥ samastāḥ sukhino bhavantu॥ let all the beings in all worlds be happy. Here the reference is to सुखम् in the sense of happiness.<ref name=":5">Choudry, A, and Banavathy, V.K. Understanding Happiness: the Concept of sukha as 'Excellent Space'. ''Psychol Stud'' 60, 356–367 (2015). <nowiki>https://doi.org/10.1007/s12646-015-0319-5</nowiki></ref> Within Indian society itself we have both material and spiritual worldviews espoused in ancient times leading to different perspectives, hedonic, collective and transcendental.<ref name=":4" />
-== Etymology ==
+== व्युत्पत्तिः ॥  Etymology ==
 According to Shabdakalpadhruma<ref name=":2">Shabdakalpadhruma (See [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%86 आनन्दः])</ref> आनन्दः (ānandaḥ) means आह्लादः which in general means a state of happiness, joy, delight, pleasure. In Taittriya Upanishad, आनन्दं ब्रह्मणो विद्वान्न बिभेति कदाचन, and in Shatapata Brahmana, (10.3.5.13) आनन्द एवास्य विज्ञानमात्माऽऽनन्दात्मानो हैवं सर्वे देवाःananda refers to supreme bliss of felicity.<ref name=":3">Term [https://dsal.uchicago.edu/cgi-bin/app/apte_query.py?qs=%E0%A4%86%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%83&searchhws=yes&matchtype=exact Ananda] in Practical Sanskrit-English Dictionary by V. S. Apte.</ref> It is used in the sense of God, Supreme Spirit (ब्रह्मन्) (said to be ''n.'' also in this sense; cf. विज्ञानमानन्दं ब्रह्म Bṛi. Up.3.9.28.).<ref name=":3" />
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 Similarly, in Indian languages also, there are many terms used for happiness, like ''bhoga, sukha, santoṣa, harṣa, ullāsa, ānanda, trpti, tuṣhti, śubha, mangala, kalyāṇa, śreyas, preyas, śānti, ārogya, swāsthya, sthitaprajñatā''.<ref name=":4" /> Of all these, the word sukha is most commonly used to denote happiness as reflected in the invocations like "lokāḥ samastāḥ sukhino bhavantu."<ref name=":5" />
-== Sukha Vs Ananda ==
+== सुखम् आनन्दं वा ॥ Sukha Vs Ananda ==
 Happiness is one of the English terms for ''ananda'', and it takes two shades based on materialistic or non-materialistic views. The nearest and approximate equivalent of the term, ''ananda'', in English is ''bliss'', when it is associated with spirituality. This is distinguished from ''sukha'', the happiness of a mundane variety. The opposite of sukha is dukkha (sorrow and suffering). Although meaning in life is often centered in the extrinsic pursuit of sukha, a higher meaning of life needs to be focused intrinsically in ananda.<ref>Salagame, Kiran Kumar, "Meaning and Well-being: Indian Perspectives," ''Journal of Constructivist Psychology'' 30:1, 63-68, http://dx.doi.org/10.1080/10720537.2015.1119087</ref> Man instinctively has a natural attraction to sensory gratification, desires and attachment. He strives for pleasure. Pleasure is sense related. It is evanescent and ephemeral. Bliss is more stable and spiritual, because it is anchored in consciousness. One’s pleasure may lead to suffering of others but bliss spreads happiness all around.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 305-306</ref>
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 A cursory glance of the two terms that have been used to denote the concept of happiness, is as follows<ref name=":0" />
-# '''Ānanda''': This term is made of the prefix ‘Ā’ and the root ‘nand’ meaning rejoicing. Happiness, joy, enjoyment, sensual pleasure, pure happiness are the meanings of the term as provided by Monier Williams. It is the most commonly used word in Vedantic literature. Generally, it covers the entire range of happiness at various levels but mainly refers to the ultimate happiness or bliss. It is also one of the terms used to describe the essential nature of the Self along with Sat (Existence) and Cit (Consciousness).
+# '''Ānanda (आनन्दम्)''': This term is made of the prefix ‘Ā’ and the root ‘nand’ meaning rejoicing. Happiness, joy, enjoyment, sensual pleasure, pure happiness are the meanings of the term as provided by Monier Williams. It is the most commonly used word in Vedantic literature. Generally, it covers the entire range of happiness at various levels but mainly refers to the ultimate happiness or bliss. It is also one of the terms used to describe the essential nature of the Self along with Sat (Existence) and Cit (Consciousness).
-# '''Sukha''': This is the other most common term for happiness in Vedantic literature and folk culture. It means pleasant, comfort, easiness, prosperity, pleasure, happiness etc. according to the Monier Williams dictionary.
+# '''Sukha (सुखम्)''': This is the other most common term for happiness in Vedantic literature and folk culture. It means pleasant, comfort, easiness, prosperity, pleasure, happiness etc. according to the Monier Williams dictionary.
 In common language the terms sukha and Ānanda are used synonymously. However, it must be noted that sukha belongs to a set of concepts where dualities exist i.e. dukha (pain, sorrow, suffering etc.) stands in contrast to sukha, whereas Ānanda is beyond sukha as it transcends both sukha and dukha. As such there is no term that stands in anti-thesis to the experience of Ānanda.<ref name=":0" />
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 Happiness, on the other hand, is a mental or emotional state of well-being characterized by positive or pleasant emotions.
-=== Three kinds of Sukha ===
+=== आनन्दस्त्रिविधः ॥ Three kinds of Ananda ===
-The Bhagavadgita defines happiness as of three kinds. The Gītā defines it as ‘something which the individual rejoices having attained with effort and which also marks the absence of unhappiness.<ref name=":0" /><blockquote>सुखं त्विदानीं त्रिविधं श‍ृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८-३६॥ (Bhag. Gita. 18.36) sukhaṃ tvidānīṃ trividhaṃ śṛṇu me bharatarṣabha abhyāsādramate yatra duḥkhāntaṃ ca nigacchati
+Panchadasi, a Vedantic text by Vidyaranya Swami, describes three kinds of Ananda.<ref name=":0" /><blockquote>आनन्दस्त्रिविधो ब्रह्मानन्दो विद्यासुखं तथा । विषयानन्द इत्यादौ ब्रह्मानन्दो विविच्यते ॥ ११॥ (Panchadasi 11.11)<ref>Panchadasi ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%A6%E0%A4%B6%E0%A5%80/%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_-_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%87_%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A4%83 Prakarana 11])</ref></blockquote>Meaning: Ananda is said to be of three kinds, viz., Brahmananda, Vidyasukha, and Vishayananda.
 यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८-३७॥ (Bhag. Gita. 18.37) yattadagre viṣamiva pariṇāme’mṛtopamam
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 विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८-३८॥ (Bhag. Gita. 18.38) viṣayendriyasaṃyogādyattadagre’mṛtopamam pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam
-यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८-३९॥ (Bhag. Gita. 18.39) yadagre cānubandhe ca sukhaṃ mohanamātmanaḥm nidrālasyapramādotthaṃ tattāmasamudāhṛtam</blockquote>Gita classifies sukha into three kinds<ref name=":0" />
+यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८-३९॥ (Bhag. Gita. 18.39) yadagre cānubandhe ca sukhaṃ mohanamātmanaḥm nidrālasyapramādotthaṃ tattāmasamudāhṛtam</blockquote>In this text sukha is classified into three kinds<ref name=":0" />
-* '''Sātvika (noble)''': Sātvika sukha consists of such happiness which appears to be effortful (while pursuing it) but eventually tastes like nectar, i.e. very pleasant. Such happiness arises as a result of intelligent and creative efforts with a right knowledge of oneself. (Bhag. Gita. 18.37)
+* '''सात्विकम्॥Sātvika (noble)''': Sātvika sukha consists of such happiness which appears to be effortful (while pursuing it) but eventually tastes like nectar, i.e. very pleasant. Such happiness arises as a result of intelligent and creative efforts with a right knowledge of oneself. (Bhag. Gita. 18.37)
-* '''Rājasika (dynamic)''': Rājasika sukha is the resultant of the contact of the sense organs and the objects which appears to be pleasurable initially but unpleasant at the end, i.e. after the experience as it leaves a person with a sense of wanting. (Bhag. Gita. 18.38)
+* '''राजसिकम्॥Rājasika (dynamic)''': Rājasika sukha is the resultant of the contact of the sense organs and the objects which appears to be pleasurable initially but unpleasant at the end, i.e. after the experience as it leaves a person with a sense of wanting. (Bhag. Gita. 18.38)
-* '''Tāmasika (lethargic)''': Tāmasika sukha, is the happiness that is delusionary in nature from beginning to the end that may arise from sleep, laziness, ignorance, illusion etc. (Bhag. Gita. 18.39)
+* '''तामसिकम्॥Tāmasika (lethargic)''': Tāmasika sukha, is the happiness that is delusionary in nature from beginning to the end that may arise from sleep, laziness, ignorance, illusion etc. (Bhag. Gita. 18.39)
 == Several features of Happiness  ==