वयमिह परितुष्टा वल्कलैस्त्वं दुकूलै:।
सम इह परितोषो निर्विशेषो विशेष:।
स तु भवति दरिद्रो यस्य तॄष्णा विशाला।
मनसि च परितुष्टे कोऽर्थवान को दरिद्र:॥
The general “happiness content” of both are equal. Though the object that brought us happiness are different (bark for me and silk for you), fulfilling the need that leads to the happiness (here covering of the body) is same in both cases. Thus, the object becomes happiness neutral (निर्विशेषो विशेष:). One whose passion or need or craving (तॄष्णा) is great, is truly poor. For one, who is content with whatever he has (मनसि च परितुष्टे), how can the object of enjoyment make a difference (does not make any difference)?
It is universal that all do things to fulfill their need. If the outcome is harmonious to our memory, we become happy. In the opposite case, we become unhappy. Since the needs vary, the object that leads to happiness are also different. If we could measure the “happiness content” of the same person at different times and after different events, or reaction of different persons to the same event, we will not find any difference, even though the objects or events that leads to their happiness are divergent.
Happiness is an object neutral state of mind (भोग). Both happiness (SUKHA - सुख and misery (DUHKHA = दुःख) are nothing but KHA (ख), which means empty or void, prefixed by SU (सु) or DUH (दुः). These prefixes are object neutral and are based only on our perception of the received impulse with those stored in our memory. When we come across something, the impulse is carried to the brain through the neural network, where it is compared with similar past experiences from memory.
If the past experience was harmonious or comfortable with our total experience, we call it happiness. If it was disharmonious or uncomfortable, then we call it pain. If neither, we ignore it. For this reason, the same perception can generate different feelings (सुख-दुःख साक्षात्कार) to different persons. Or it may lead to attachment (राग), repulsion (द्वेष) or confusion (मोह).
It is object neutral because the same mental state can be arrived at in various ways irrespective of the nature or manner of use of the object that generated the sensation. For example, someone can be equally happy while enjoying food or sleep, or alone looking at a beautiful scenery or interacting with dear one’s. Thus, the object that led to the specific set of mind are instrumentalities only and not happiness proper. Thus, they are secondary to the feeling of happiness (उपभोग). Are there any standard instrumentalities for happiness?
यन्न दुःखेषु संभिन्न न च ग्रस्तमनन्तरम् । अभिलषितमाप्नोति स सुख परमास्पदम् ।
Basically, it depends on three things:
i) It should last (not intermittent - यन्न दुःखेषु संभिन्न).
ii) It should not exhaust (not over after a limited period – न च ग्रस्तमनन्तरम्).
iii) It must address the need of the moment (अभिलषितमाप्नोति).
Most of us have a few of the above. Lucky are those who have most of the above criteria. But to be really happy in life, these should not be transitory and must meet the following six universal criteria:
अर्थागमनित्यम् अरोगिता च । प्रियाश्च भाय्र्या प्रियवादिनी च ।
वश्यश्च पुत्रः अर्थकरीश्च विद्याः । षड् इमान् लोकानि सुखानि राजन् ll
There are six basic needs that must be addressed to lead to happiness.
a) Regular source of income (अर्थागमनित्यम्).
b) Disease free living (अरोगिता).
c) A loving spouse (must appeal to our taste – प्रिया भार्या).
d) A sweet natured spouse (must appeal to our culture - प्रियवादिनी भार्या).
e) Well-mannered and well established children, and finally (वश्य पुत्र),
f) Our education and training must be economically meaningful, so that we can bridge the gap if situation so arises (अर्थकरी विद्या).
These conditions are impossible to be fulfilled during most parts of our life. Thus, most part of our lives are full of misery. To overcome this, the Western philosophies and religious practices propagate what one should do to be happy (प्रवृत्ति घर्म). The Indian (including Vedic, Buddhist and Jain) philosophies and religious practices propagate what one should not do to avoid misery (निवृत्ति घर्म). This is the basic difference between Indian and other philosophies.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्॥ (ŚrīmadBhagavad Gītā)
जाकी रहि भावना जैसी प्रभु मूरत देखी तिन तैसी॥ (Tulasi Dass)
Who ever approaches to Him in whatever form Parameshwara appears to Him in that form itself. Incidentally, Vedanta is not an independent thought, but resolves the apparent contradictions among the Upanishads. Hence, its original name is Uttara Mimaamsaa (the last resolution).
There are two other branches: Poorva Mimaamsaa and Madhya Meemaamsaa that deal with Braahmanam and Kalpa Sootras respectively.
For this reason, the first two main chapters of Brahmasootram or VEDANTA are known as Synthesis (SAMANWAYA - समन्वयः) and Harmony (AVIRODHA - अविरोधः). The Adwaita Schools starting from Shankara followed the interpretation of Ashtavakra and the Dwaita Schools starting from Ramanuja followed the interpretation of Boudhaayana, both of which were trying to interpret Shukla Yajurveda Madhwandina Shakha (8-36).
So the interpretation given below applies to all branches of Indian philosophy. Ignorance of Vedic meaning misled many people to give wrong interpretations. Chhandogya Upanishad defines:
अत्र सत्-चित्-आनन्द शव्दस्य सत् शव्दस्य व्याख्या छान्दोग्योपनिषदि – (8-3-5) -
तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्द्यं तेनोभे यच्छति ........। इच्छा-ज्ञान-क्रियात्मिका ते शक्तयः ।
SAT as a combination of SA+TI+YAM (Satyam). These are symbolic for ICHCHHAA (DESIRE), JNAANAM (KNOWLEDGE) & KRIYA (EFFECT OF ACTION). I will not go into detailed justification, because it will lead to a long discussion based on Shatapatha Braahmanam.
The content of ICHCHHAA (DESIRE) in the case of Brahman is NITYA PRAAPTI – ever affluence (इच्छा तु नित्यतृप्ताख्या । सैव सङ्कोचशालिनी क्वचिद्रञ्जनरूपिणी क्वचिदतृप्ता रागाख्या । क्वचिद् विषयेषु प्रीतिरूपिणीं सा अतृप्तिः रागः नवमं तत्वम्).
In the case of humans, who are the same as Brahman but with limited potential (POORNA, SAMKSHIPTASHAKTIKA - कारणानां गुणानां तु साम्यं प्रकृतिरुच्यते । तद्भिन्नः पुरुषः प्रोक्तः पूर्णः संक्षिप्तशक्तिकः), the same becomes RAAGA (attachment or hankering), which, when continued, becomes ANURAAGA (love).
शुद्धविद्यातिरोधानशक्तिमती तद्विरोधिनी अविद्या पदवाच्या सप्तमं तत्वम् । शिवस्य ज्ञानं सर्वज्ञता । बुद्धिः तत्प्रतिविम्वा घटादयः । तेषामेव वस्तुनां वोधतः । सर्वज्ञता सङ्कोचनात्तु विद्याख्या । सैव अविद्येति ।
The content of JNAANAM (KNOWLEDGE) in the case of Brahman is SARVAJNATAA (OMNISCIENCE). In the case of humans, it becomes VIDYA (LIMITED KNOWLEDGE), whose complement is AVIDYA (IGNORANCE). For this reason, we call schools as VIDYAALAY and not JNAANAALAY.
सर्वकर्तृत्वरूपा क्रियाशक्तिः सङ्कोचनात् कळाऽभवत् । जीवनिष्ठं सर्वकर्तृत्वं यत्किञ्चित् कर्तृत्वेन सङ्कुचितं तदेव कळापदवाच्यं अष्टमं तत्वम् ।
The content of KRIYA (EFFECT OF ACTION) in the case of Brahman is SARVA KARTRITWA (OMNIPOTENCE). In the case of humans, it becomes KALAA (LIMITED CAPABILITY).
चिच्छक्तिर्नित्यसत्ताख्या । जीवनिष्ठा या नित्यता तस्या आच्छादने सति सैव नित्यता अस्ति-जायते-वर्धते-विपरिणमते-अपक्षीयते-विनश्यतीति षड्भावयोगात् सङ्कुचिता कालपदवाच्या दशमं तत्वम् ।
The content of CHIT (CONSCIOUSNESS) in the case of Brahman is NITYA STHITI (OMNIPRESENCE). Without consciousness, nothing makes any sense and there is no meaning for existence. In the case of humans, it becomes limited existence in the shape of
1) being as cause (JAAYATE),
2) becoming as effect (ASTI),
3) growth due to accumulation of similars (VARDHATE),
4) transformation due to accumulation of harmonious elements (VIPARINAMATE),
5) transmutation due to the opposite effect (APAKSHIYATE), and
6) change of form through dissolution of the present one and re-assimilation with others (VINASHYATI). Thus, it has limited existence. For this reason, it is known as KAALA (TIME).
आनन्दशक्तिः स्वातन्त्र्यं सार्वत्रिकमुदीरितम् । अन्यापेक्षणहेतोस्तु सङ्कोचान्नियतिः स्मृताः ।l
परशिवजीवयोः अभेदात् यथा परशिवे सर्वस्वातन्त्रं तथा जीवेऽप्यस्ति ।
तस्य सर्वस्वातन्त्रस्य विधानं पूर्वोक्ताविद्ययाकृतं तदेव कारणान्तरापेक्षं तन्नियतिपदवाच्यं एकादशं तत्वम् ।l
The content of AANANDA (BLISS) in the case of Brahman is SARVA SWAATANTRYA (ABSOLUTE FREEDOM). In the case of humans, it becomes limited freedom – NIYATI (FREEWILL).
एतादृश नियति-काल-राग-कला-अविद्याश्रयो जीवः पुरुषः वा द्वादशं तत्वम् तत्वम् ।
All these are part of 36 Tattwas, which include the 24 Tattwas of the Saankhya and divides the PURUSHA into 12 categories. The twelfth of such 12 categories is called Purushah.
कर्त्तृत्वं तत्र धर्मी कलयति जगतां पञ्चसृष्ट्यादि कृत्ये ।
धर्मः पुंरूपमाद्यात् सकलजगदुपादानभावं विभर्ति ।
स्त्रीरूपं प्राप्य दिव्या भवति च महिषी स्वाश्रयस्यादिकर्तृः ।
प्रोक्तौ धर्मप्रभेदावपि निगमविदां धर्म्मिवद् ब्रह्मकोटी ।
Happiness is a universal human right. There is no greater power than that of a laugh and happiness is a force which can save a person from the horrors of the world. Happiness is never in the hands of other people. It's always about you. Happiness is learning how to live with yourself.
To understand that happiness has limitless possibilities and is not really bound by by materialistic confines, we have to first understand the force field theory of happiness:
To understand this theory, let’s first understand the properties of a force field. According to science, a force field is an area or ‘field’ where a force is exerting its influence on its subjects.
An example is the magnetic force field. Inside this field the magnetic force is exerting its influence on its subjects, which are the magnetic materials. It forces the magnetic compass to align itself in the north-south orientation, which is the direction of the force field. If we forcibly change this orientation, turbulence starts because of the conflict with the force field, and the compass oscillates and vibrates until it returns to its stable, peaceful and ‘happy’ north-south orientation.
Another force field is shrouding our planet which is cosmic in nature and is immense. It is causing the birth, growth and evolution of life on this planet. Higher evolution of life seems to be its ultimate purpose.
This objective is carried out by numerous minute gradual positive changes to life forms. The element of positive change seems to be its main virtue, or its ‘direction’. It is urging all life forms on this planet to behave in ways that promote its agenda of positivity of life promoting higher evolution. We can call this force field the force field of life.
Thus, our positive acts are in sync with the force field of life, and they link with happiness, while our negative acts are in conflict with it and thus, they invite misery. And there are numerous ways of creating ‘positive’ acts that can find happiness. Happiness is about being kinder to yourself, it's about embracing the person you are becoming.
Happiness is to discover your heart, listen to it and let it go wherever it chooses to go. Happiness is expecting the best despite it not being visible to your senses yet. Happiness is to awaken to the fact that life is no longer against you and it never was.
Happiness is to realise that life is an invitation to feel deeper connection with yourself and life is to be free and to feel empowered. Happiness is to become aware that while dealing with difficult people you don't have to unlove them but you have to love yourself a little more everytime. Happiness is to let go of "why is this happening to me?" and embrace the truth that whatever happens it turns out in your favour.
Happiness is to count the good people and loveliest memories in your life. Happiness is to understand that wherever you are in life magic can happen any moment. Happiness is to be sure that when you reach the destination you will be proud of the journey. Happiness is to allow life to be on your side.
Finally, want to say that "Happiness" is about practicing self love, mindfulness, acting consciously, and with purpose and intention, positive energy and mindset, and celebrating the things you love that make you happy. I will try to create more happiness and less unhappiness in the world around me. Hashtags help to promote your commitment to making the world a happier place. I don't have to chase extraordinary moments to find happiness--it's right in front of me if I'm paying attention and practicing gratitude.
12 Steps to Happiness, the list of activities after conducting and reviewing years of research about what distinguishes happy from unhappy people:
1) Do more activities that truly engage you (passion)
2) Savor life’s joys
3) Learn to forgive
4) Practice acts of kindness
5) Nurture relationships
6) Cultivate optimism.
7) Avoid over-thinking and social comparison
8) Develop strategies for coping
9) Count your blessings, attitude of gratitude
10) Strengthen your spiritual connections.
11) Commit to your goals
12) Take care of your body, sound sleep
Authored by Dr Anadi Sahoo
