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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" />  

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" />

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" />

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" />

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>

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>

A cursory glance of the two terms that have been used to denote the concept of happiness, is as follows<ref name=":0" />

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" />

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, 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

 

The text further explains the three as follows.

 

* '''ब्रह्मानन्दः ॥ Brahmananda''' - transcendental happiness which is regarded as the highest form of happiness or bliss that a person can experience. Atmananda (bliss of Atma/Self) is described to those desiring to know the truth about Brahman. All things including wife, sons and wealth are loved not for their sakes but for the sake of Self. Self is never loved for the sake of anything else. Love for the Self is not the same as desire, for it exists in the absence and presence of desires. More information about this can be obtained from [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]]. Similarly in the states of Samadhi, in Yogananda (bliss of Yoga), sleep etc., secondless Brahman is experienced.<ref>Srinivasa Rau, M. ''Panchadasi of Vidyaranya, With English translation, Explanatory notes and Summary of each chapter'', Sriranga: Sri Vani Vilas Press (1912) 519</ref>

* '''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>

 

 

 

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.

 

Shrimad Bhagavadgita (18.36) 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

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८-३७॥ (Bhag. Gita. 18.37) yattadagre viṣamiva pariṇāme’mṛtopamam

यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८-३७॥ (Bhag. Gita. 18.37) yattadagre viṣamiva pariṇāme’mṛtopamam

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८-३८॥ (Bhag. Gita. 18.38) viṣayendriyasaṃyogādyattadagre’mṛtopamam pariṇāme viṣamiva tatsukhaṃ rājasaṃ smṛtam

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  ==

== Several features of Happiness  ==