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== सुखम् आनन्दं वा ॥ 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.'' (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>

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>

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== 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>

 

 

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" />

== Several features of Happiness  ==

== Several features of Happiness  ==