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Sukha and Ananda (सुखानन्दश्च) (view source)
Revision as of 23:03, 24 March 2023
, 23:03, 24 March 2023Added content
== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
The mystery of happiness has preoccupied philosophers, psychologists and the whole human race. Fundamentally, everyone is compelled to identify happiness, worldly or transcendent in nature, as a 'virtue' because it is something everyone wants it in a positive way. The pursuit of happiness has been the axiomatic reference of all human endeavors across cultures and timelines. In Indian traditions we quite often hear about 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. The terms sukha and ananda are used interchangeably by some researchers.<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>
The mystery of happiness has preoccupied philosophers, psychologists and the whole human race. Fundamentally, everyone is compelled to identify happiness, worldly or transcendent in nature, as a 'virtue' because it is something everyone wants it in a positive way. The pursuit of happiness has been the axiomatic reference of all human endeavors across cultures and timelines. The need to seek 'happiness' and be 'happy' through all one's actions is universally acknowledged as the main motivating force in the lives of people.<ref name=":0">Banavathy, V.K., Choudry, A. Understanding Happiness: A Vedantic Perspective. ''Psychol Stud'' 59, 141–152 (2014). <nowiki>https://doi.org/10.1007/s12646-013-0230-x</nowiki></ref>
The need to seek 'happiness' and be 'happy' through all one's actions is universally acknowledged as the main motivating force in the lives of people.<ref name=":0">Banavathy, V.K., Choudry, A. Understanding Happiness: A Vedantic Perspective. ''Psychol Stud'' 59, 141–152 (2014). <nowiki>https://doi.org/10.1007/s12646-013-0230-x</nowiki></ref>
Currently, the study of well-being ([[Svasthya (स्वास्थ्यम्)|Svasthya]]) and happiness (ananda, sukha) has acquired central focus in the discipline of psychology and more so in positive psychology as a subject.<ref name=":4" />
Currently, the study of well-being ([[Svasthya (स्वास्थ्यम्)|Svasthya]]) and happiness (ananda, sukha) has acquired central focus in the discipline of psychology and more so in positive psychology as a subject.<ref name=":4" />
The '''eudaimonic perspective''' of happiness is defined as the highest good that one seeks and one ought to seek as the end in itself and not as a means to any other end. It results from a life based on virtuousness and contemplation. Psychological well-being (PWB) is the counterpart of SWB in the eudaimonic tradition.<ref name=":0" />
The '''eudaimonic perspective''' of happiness is defined as the highest good that one seeks and one ought to seek as the end in itself and not as a means to any other end. It results from a life based on virtuousness and contemplation. Psychological well-being (PWB) is the counterpart of SWB in the eudaimonic tradition.<ref name=":0" />
In Indian traditions we quite often hear about 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>
== Etymology ==
== Etymology ==
== Sukha Vs Ananda ==
== 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. 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>
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>
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, 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" />
# '''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).
# '''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.
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" />
== Several features of Happiness ==
== Several features of Happiness ==