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Sukha and Ananda (सुखानन्दश्च) (view source)
Revision as of 22:14, 26 March 2023
, 22:14, 26 March 2023Added content
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 is a mental or emotional state of well-being characterized by positive or pleasant emotions.
=== आनन्दस्त्रिविधः ॥ Three kinds of Ananda ===
=== 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.
The text further explains the three as follows.
* '''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>
* '''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'''
* '''Vishayananda – Sensual/Material happiness'''
* '''Kavyananda – Aesthetic happiness'''
* '''Kavyananda – Aesthetic happiness'''
* '''Brahmananda – Existential/transcendental happiness'''
* '''Brahmananda – Existential/transcendental happiness'''
==== विषयानन्दः ॥ Vishayananda (Hedonistic 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.
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.
==== काव्यानन्दः॥ Kavyananda (Eudaimonic happiness) ====
Kavya literally means the work/product of a "kavi" - visionary, a seer, a poet, an artist etc., which involves talent, a particular skill, and grace. Similar to eudaimonic happiness, this is experienced in a situation where the individual is called to respond to a challenge and in response every individual expresses certain potentialities within and actualizes them. In other words, this is the kind of happiness a person experiences in self-actualization. Here, the external situation calls upon the person to rise above his/her ordinary comfort zone and excel in the required task and in response the person's internal system rises to the occasion successfully. The situation or objects outside act as motivators or stimulants. Consequently, there is a sense of fulfilment, accomplishment, and enhanced self-worthiness that accompanies such an experience which could be self-directed as well as directed towards others. Such an experience is enduring in nature as it leaves the individual with a sense of contentment, builds self-confidence for a relatively longer period. This is also known as sātvika sukha.
The causes, determinants and correlates of the above two kinds of happiness match to a large extent with their western counterparts. However, in the Indian philosophy one more kind of happiness is also identified beyond these two kinds.<ref name=":0" />
==== ब्रह्मानन्दः ॥ Brahmananda (Existential/Transcendental happiness) ====
Brahma (or Brahman), a supreme singular entity as per Indian thought, is regarded as essential reality of every individual (across the various sampradayas) as well as the substratum of the universe. Brahmananda, is regarded as the highest form of happiness or bliss that a person can experience. It is transcendental in the sense that it transcends the limitations of compartmentalized individual existence. It is also called ‘existential’ because it is the core aspect of human existence in as much that it cannot be separated from human identity. It is subjective in nature and not dependent on any external object, situation or person. The ancient texts assure us that every individual is capable of experiencing such a state of happiness through a conscious and systematic process of Self discovery as it is the very nature of one’s being and it is intrinsic to all of us. This kind of happiness results from Self-realization which is qualitatively different from self-actualization.<ref name=":0" />
==== A Summary of Sukha and Ananda in Indian Traditions ====
The following table succinctly summarizes the various shades of sukha, and ananda and their relationship with the Panchakoshas. <ref name=":0" />
[[File:Happiness in Indian Tradition.png|frameless|590x590px]]
We can see from the above table that transcendental happiness is not defined in Western conceptualization of happiness. Hence perspectives in this area forms the core contribution of Indian thought to the world.
=== सुखं त्रिविधम् ॥ Three kinds of Sukha ===
=== सुखं त्रिविधम् ॥ Three kinds of Sukha ===