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Sukha and Ananda (सुखानन्दश्च) (view source)
Revision as of 16:57, 3 April 2023
, 16:57, 3 April 2023→Upanishadic Perspectives of Ananda and Sukha: Added content
=== Biological Implications of Pleasure and Happiness ===
=== 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"
{| class="wikitable"
|+Comparison between Pleasure and Happiness<ref name=":6" />
|+Comparison between Pleasure and Happiness<ref name=":6" />
== Upanishadic Perspectives of Ananda and Sukha ==
== 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.
# Different types of emotions, positive and negative, are associated with the first three koshas (annamaya, pranamaya and mannomaya koshas). Many people feel their identities or self-sense with these three koshas, and remaining established at this level, they evaluate ill-being or well-being within this limited framework.
# At the remaining two koshas (vijnanamaya and anandamaya koshas) a person can experience only a positive state. Some persons either spontaneously or through induction from meditation, yoga and such other practices are able to move beyond the above three sheaths and narrow self-definitions. Spontaneous peak experiences, drug-induced states, and ecstatic and mystic experiences are instances of transcendence of the limitations of first three koshas.<ref name=":22" />
The Bhruguvalli, introduces the threefold concept of priya, moda, and pramoda in the imagery of a bird. Here, ‘priya’ is its head, ‘moda’ and ‘pramoda’ are its left and right wings respectively, ‘ānanda’ is the soul and ‘brahman’ is its base. Adi Shankaracharya, while commenting on this section, shares an interesting insight pertaining to happiness. He notes that the happiness experienced, when an object is seen or perceived with a sense of wanting it is ‘priya’,when the object is possessed, it is ‘moda’ and when enjoyed/utilized, it is ‘pramoda’.<ref name=":0" />
==== Brhdaranyaka Upanishad and Sarva Priya Bhavana ====
In Maharshi [[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya and Maitreyi Samvada]], Maitreyi enquires about acquiring means through which she could be immortal. At the end of a detailed dialogue that ensues between them, [[Yajnavalkya (याज्ञवल्क्यः)|Yajnyavalka]] utters the oft discussed phrase of the Upanishad <blockquote>न वा अरे सर्वस्य कामाय सर्वं प्रियं भवति, आत्मनस्तु कामाय सर्वं प्रियं भवति । na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavati, ātmanastu kāmāya sarvaṃ priyaṃ bhavati ।’(Brhd. Upan. 2.4.5)</blockquote>It means, ‘for the sake of the self everything else becomes dear or desirable.’<ref name=":0" />
==== Mandukya Upanishad and Ananda in Sushupta Avastha ====
In the Māṇḍūkya Upanishad, the self of the individual is described using two words ‘ānandamaya’(filled with bliss) and ‘ānandabhuk’ (experiencer of bliss). However, in the previous line in the concerned section, the self is qualified as the being in the dreamless state with no desires unfulfilled.<ref name=":0" /><blockquote>सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयः पादः ॥ ५ ॥ (Mand. Upan. 5)<ref>[https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Mandukya Upanishad]</ref></blockquote>At the time of deep sleep (''sushupti''), the mind is free from those miseries of the efforts made on account of the states of the mind being involved in the subject-object relationship: therefore, it is called the "Anandamaya", that is, endowed with an abundance of bliss. But this is not the Ananda as the attribute of Brahman, because once the perceiver associates deep sleep with the Upadhi of the causal state (karana sharira). In common parlance, one, free from efforts, is called happy and enjoyer of Ananda. As the Prajna (undifferentiated consciousness) enjoys this state of deep sleep which is entirely free from all efforts, therefore it is called the "Anandabhuk’ (the experiencer of bliss). That the Prajna, in deep sleep, enjoys bliss is viewed from waking state.<ref>Swami Nikhilananda, trans, ''The Mandukyopanishad with Gaudapada's Karika and Sankara's Commentary'', Mysore: Sri Ramakrishna Ashrama, (1949) 23-26</ref>
==== Chandogya Upanishad and Boundlessness ====
In the seventh adhyaya, in Maharshi Narada and Sanathkumara's samvada, Sanathkumara says that happiness lies in the fullness or vastness and not in a sense of limitedness.<ref name=":0" /><blockquote>यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ ... (Chand. Upan. 7.24)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD Adhyaya 7])</ref></blockquote>Meaning: When you are not using your organs of perception through seeing or hearing and you are free from cognizing, which are limited, that state is Bhuma which is unlimited exalted state.
The word 'bhuma', is further explained as the blissful state or expansive state. This is the state when the mind is not constricted by a stream of unending thoughts and is free of being confined.<ref name=":1" />
==== Katha Upanishad and happiness beyond worldly pleasures ====
In Kathopanishad, where we find the [[Yama Nachiketa Samvada (यमनचिकेतसोः संवादः)|Yama Nachiketa samvada]], we get rich insights in understanding the concept of happiness. [[Yama Deva (यमदेवः)|Yama]] tries to lure Nachiketa with various forms of riches and sensual pleasures. Nachiketa emphatically states that 'wealth cannot bring him happiness' and persists in seeking the knowledge of immortality from Yama. This Upanishad treats the matter of worldly pleasures (sukha) distinctly and secondary to the higher form of happiness or Ananda, which is the knowledge of the true self.<ref name=":0" />
Elsewhere in this Upanishad, we find that inactivity of all the cognizing apparatus leads to an exalted state.<blockquote>यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥ (Kath. Upan. 2.6.10)<ref>Katha Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%A0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%A4%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%B2%E0%A5%80 Adhyaya 3 Valli 3])</ref></blockquote>The meaning being, when the five sense organs are not functioning when the mind and the intellect have become inactive, that is the exalted state or blissful state to attain.<ref name=":1" />
== Several features of Happiness ==
== Several features of Happiness ==
== Components of happiness ==
== Components of happiness ==
A majority of researchers now agree that happiness is most likely composed of three related components: positive affect, absence of negative affect and satisfaction with life as a whole.<ref>Lu, Luo. Personal or Environmental Causes of Happiness: A Longitudinal Analysis, ''The Journal of Social Psychology'', (1999), 139 (1), 79-90</ref>
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>
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>
# self esteem
# 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" />
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 ==
== Misconceptions about happiness ==