Shri Atmananda's teachings -- 6. Happiness

[Guest guest]

After the previous prakriyas, which are concerned with the aspects of

existence and consciousness, there follows an examination of 'ananda'

or 'happiness'. It is summarized in the seventh of Shri Atmananda's

points for sadhana.

 

"The happiness which I suppose I get from objects is not intrinsic in

the objects or in the mind. It comes from the real 'I-Principle'."

 

This prakriya begins with the common experience of desiring an object.

Why is the object desired? Evidently, the mind that desires feels a

want or a lack. The object is desired to fulfil that want.

 

When a desired object is successfully attained, the mind feels

fulfilled, in a state of happiness. But what exactly is that happiness?

As it fulfils the wanting mind, from where does it come?

 

Habitually, as our minds desire objects, we think of happiness as

something that is found in them. But of course this isn't true. An

object may or may not bring happiness, depending on the time and the

occasion. Shri Atmananda puts it like this (in 'Atmananda Tattwa

Samhita', chapter 1, 'Where we stand', 2nd last paragraph):

 

"If happiness were intrinsic in the sense-object, it must always be

giving you happiness, from babyhood up till death. But that is not your

experience. What gave you happiness ... when you were a baby ... does

not give you happiness when you grow into a child.... The object which

gave you happiness in the babyhood and the childhood ... ceases to give

you happiness when you grow old. Something else takes its place. Thus

you find that happiness is not intrinsic in the sense-objects."

 

But then, if not in objects, where in truth can happiness be found? Can

it be in the mind? No, it cannot. For if it were, the mind would always

be enjoying it. In that case, we'd never see our minds dissatisfied.

We'd never see them wanting any object of desire. And we would never

see a passing state of happiness, resulting from some object that has

been achieved. We'd never see this state of happiness give way to a

further state of wanting -- as the mind turns restless again, with

desire for some other object.

 

In a state of happiness, the mind is brought to rest. As a desired

object is attained, the mind comes then to be at one with its desired

object. Mind and object are no longer seen as two, but are resolved as

only one. Each has subsided and dissolved into unmixed consciousness,

where there is no duality. There, self is one with what it knows.

 

In a state of happiness, that oneness shines, showing the true nature

of each person's self. From that self comes happiness. The very being

of that self is its non-dual shining, which we call 'happiness'.

 

Thus, happiness is not a passing state. It is the changeless shining of

true self. In states of dissatisfaction and misery, its non-dual

shining seems distracted by the duality of a wanting mind that is at

odds with what it finds. In states of happiness, the wanting mind and

its duality dissolve, thus showing self for what it always is.

 

This is a very simple prakriya, which positively shows the non-duality

of self. By seeing that happiness comes always from the real self, as

its non-dual shining, this prakriya can cut right through to the heart

of all value and motivation. But in its simplicity, the prakriya

demands a special clarity, for which the previous prakriyas may help

prepare.

 

In looking for indications of this prakriya in traditional texts, the

closest I can think of are two passages from the Upanishads. Free

translations of these passages are appended as postscripts. But the

indications here are not very close. If anyone can think of other

passages that give a closer indication, I'd be grateful.

 

Ananda

 

---------------------------

 

Mundaka Upanishad, 3.1.1-2

__________________

 

Two birds, in close companionship,

are perched upon a single tree.

Of these, one eats and tastes the fruit.

The other does not eat, but just looks on.

 

On this same tree, a person gets

depressed and suffers grief: deluded

by a sense of seeming helplessness,

and feeling thus quite dispossessed.

 

But when one sees what's truly loved --

as that which stands beyond all else,

as one's own boundlessness, from where

help comes, where everything belongs --

 

there one is freed from misery.

 

---------------------------

 

Taittiriya Upanishad, from 2.8 (towards end) & 2.9

_____________________

 

.... It's what this is, in a person; and what that is, in the sun.

 

It is one.

 

One who knows thus leaves this seeming world behind,

withdraws into this self that's made from food,

withdraws into this self that's formed of living energy,

withdraws into this self that just consists of mind,

withdraws into this self that only is discerning consciousness,

and withdraws into this self that's nothing else but happiness.

 

On that, there is also this verse:

 

'It's that from which all words turn back

together with the mind, unable to attain it.

It is the happiness of complete reality.

One who knows it has no fear of anything ...

 

'One who is thus a knower

delivers up these two, as the real self ...'

[Guest guest]

advaitin, Ananda Wood <awood@v...> wrote:

> In looking for indications of this prakriya in traditional texts, the

> closest I can think of are two passages from the Upanishads. Free

> translations of these passages are appended as postscripts. But the

> indications here are not very close. If anyone can think of other

> passages that give a closer indication, I'd be grateful.

 

Namaste,

 

The following references perhaps may point to the same:

 

Taittiriya upan. 2 : 8 : 1-4

 

Brihadaranyaka upan. 4 : 3 : 32-33

 

Kaushitaki upan. 3 : 8

 

Maitri upan. 6 : 27

 

Kaivalya upan. 14

 

Brahma Sutra 1 : 1 : 12-19 (Anandamaya Adhikarana); and 3 : 3 : 11

 

Please correct me if any of these do not fit in.

 

 

Regards,

 

Sunder

[Guest guest]

advaitin, "Sunder Hattangadi" <sunderh> wrote:

> advaitin, Ananda Wood <awood@v...> wrote:

>

> > In looking for indications of this prakriya in traditional texts,

>

> Taittiriya upan. 2 : 8 : 1-4

>

> Brihadaranyaka upan. 4 : 3 : 32-33

>

> Kaushitaki upan. 3 : 8

>

> Maitri upan. 6 : 27

>

> Kaivalya upan. 14

>

> Brahma Sutra 1 : 1 : 12-19 (Anandamaya Adhikarana); and 3 : 3 : 11

 

Namaste,

 

English translations of all the references (except the one for

Maitri upan.) are online at:

 

 

http://www.celextel.org/main/home.htm

 

 

Brahma Sutra 1 : 1 : 12-19 (Anandamaya Adhikarana); and 3 : 3 : 11

 

http://www.swami-krishnananda.org/bs_1/1-1-06.html

http://www.swami-krishnananda.org/bs_3/bs_3-3-06.html

 

 

Regards,

 

Sunder

[Guest guest]

Nmaste,

The happiness referred to, is it happiness, or a state, though we cannot call it

a state, where there is neither happiness nor any unhappiness. That is, Shantam,

Shivam and Sundaram.

I would be grateful for clarification on this point, learned members.

Thank you

Hariu Om

Mani

 

Ananda Wood <awood wrote:

After the previous prakriyas, which are concerned with the aspects of

existence and consciousness, there follows an examination of 'ananda'

or 'happiness'. It is summarized in the seventh of Shri Atmananda's

points for sadhana.Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman

and Brahman.

Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/

To Post a message send an email to : advaitin

Messages Archived at: advaitin/messages

 

 

 

 

 

 

 

 

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[Guest guest]

Dear Shri Sunder,

 

Thank you for the references in your messages of 1 and 2 Dec. I've

taken a look at them and they are very helpful.

 

In particular, I would interpret the Brihadaranyaka Upanishad, 4.3.32

as follows:

 

The fluctuating ocean [of the seeming world],

with all its many, changing waves,

turns out to be one single see-er, without duality.

 

This is the state of the absolute..

This is one's highest attainment.

This is one 's highest fulfilment.

This is one's highest state.

This is one's highest happiness.

 

[All] other things, that have but come to be,

subsist upon only a measure of this happiness..

 

And this is the culmination of a preceding passage that has been

describing the enjoyment of mind in dreams (4.3.13-18), the withdrawal

of desire into peace and fulfilment (4.3.19-22) and the consequent

dissolution into non-duality (4.3.23-31). That non-duality is

positively identified as happiness in 4.3.32-33, to which you refer.

So, checking back from your reference, the whole passage 4.3.13-33

turns out to be an extended and powerful treatment of the happiness

prakriya. Most grateful for your pointer to that.

 

In the Maitri Upanishad 6.27, I was particularly struck by the two

lines of verse that it quotes at the end:

 

hridy-AkAsha-mayam kosham Anandam paramAlayam

svam yogash ca tato 'smAkam tejash caiv' Agni-sUryayoh

 

I would interpret this as follows:

 

hridy-AkAsha-mayam kosham Anandam --

That storing place whose nature is

the inner background of the heart,

that in itself is happiness.

 

paramAlayam --

It is the highest resting place,

where everything is found to stand.

 

svam yogash ca --

It is both one's own self and also

that where everything joins back

into a common unity.

 

asmAkam tejash caiv' Agni-sUryayoh --

It's thus our clear, sharp light: the same

that's seen in fire and the sun.

 

Further, in the Kaivalya Upanishad 14, I was similarly struck by the

last line:

 

AdhAram Anandam akhaNDa bodham yasmin layam yAt pura-trayam ca

 

This I would interpret as:

 

The real ground of all support,

where all things rise, is happiness.

 

All changing states -- of waking, dream

and dreamless sleep -- are there merged back

and found dissolved in consciousness,

where no division can apply.

 

The Brahma sutra references, 1.1.12-19 and 3.3.11, are clearly apt and

look very interesting. But of course, the knotty sutra style is tough

to open up and bears more thinking, to make sense of it.

 

Do let me know if you find that I've been misinterpreting the texts.

 

With thanks again for the help.

 

Ananda

[Guest guest]

Namaste Anandaji,

 

Thank you for confirming the references regarding the prakriya.

Your lucid interpretations give an added value to the study of these

references.

 

Regards,

 

Sunder

 

 

 

 

advaitin, Ananda Wood <awood@v...> wrote:

> Thank you for the references in your messages of 1 and 2 Dec. I've

> taken a look at them and they are very helpful.

>

>

> Do let me know if you find that I've been misinterpreting the texts.

>

[Guest guest]

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

> Namaste Anandaji,

>

> Thank you for confirming the references regarding the

prakriya.

> Your lucid interpretations give an added value to the study of

these

> references.

>

> Regards,

>

> Sunder

>

>

>

>

> advaitin, Ananda Wood <awood@v...> wrote:

>

> > Thank you for the references in your messages of 1 and 2 Dec.

I've

> > taken a look at them and they are very helpful.

> >

> >

> > Do let me know if you find that I've been misinterpreting the

texts.

> >

 

Namaste, Sunderji and Shri Ananda Wood

 

I marvel at Sunderji's capability of locating and identifying

references. I was trying to locate the Brihadaranyaka quotation

4.3.32 . But the Sanskrit document either in the pdf form or in the

PS form does not help me to identify it. Can one of you help me how

to get through that maze of symbols in the document? I would

appreciate the help. Thank you.

 

Or, as an alternative, you may give me the actual quotation Br. U.

4.3.32-33.

 

PraNAms to all advaitins

profvk

[Guest guest]

advaitin, "V. Krishnamurthy" <profvk> wrote:

> locating and identifying

> references. I was trying to locate the Brihadaranyaka quotation

> 4.3.32 . But the Sanskrit document either in the pdf form or in the

> PS form does not help me to identify it. Can one of you help me how

> to get through that maze of symbols in the document? I would

> appreciate the help. Thank you.

>

> Or, as an alternative, you may give me the actual quotation Br. U.

> 4.3.32-33.

 

Namaste Sri Krishnamurthyji,

 

Two books that help me locate the references are:

 

Col. Jacob's Concordance (past the century-old mark, and not updated

since!

 

Gajanan Sadhale's Upanishadvakya Mahakosha - 1940 (1990 reprint) ,

Chowkhamba publ.)

 

(You may have clicked on the version with the accents; here is

the non-accented version): [sF = sandhi-free]

 

 

http://sanskrit.gde.to/doc_upanishhat/brinew-proofed.itx

 

mantra 32 ##[iV.iii.32]##

 

salila eko drashhTAdvaito bhavaty

##SF## salile ekas.h drashhTA advaitas.h bhavati

eshha brahmalokaH

##SF## eshha brahmalokas.h

samrAD

##SF## samrAT

iti hainamanushashAsa yAGYavalkya. eshhAsya

paramA gatir

##SF## iti ha enam.h uvAcha anushashAsa yAGYavalkyas.h eshhA asya

paramA gatis.h

eshhAsya paramA saMpad

##SF## eshhA asya paramA saMpad.h

eshho.asya paramo loka

##SF## eshhas.h asya paramas.h lokas.h

eshho.asya parama Ananda

##SF## eshhas.h asya paramas.h Anandas.h

etasyaivA.a.anandasyAnyAni bhUtAni mAtrAmupajIvanti || 32 ||

##SF## etasya eva Anandasya anyAni bhUtAni mAtrAm.h upajIvanti

 

 

mantra 33 ##[iV.iii.33]##

 

sa yo manUshhyANA{\m+} rAddhaH samR^iddho bhavatyanyeshhAmadhipatiH

sarvairmAnushhyakairbhogaiH sampannatamaH anyeshhAm.h

##SF## sa yas.h manUshhyANAm.h rAddhas.h samR^iddhas.h bhavati

adhipatis.h sarvais.h mAnushhyakais.h bhogais.h

sampannatamas.h

sa manushhyANAM parama Anando

##SF## sa manushhyANAm.h paramas.h Anandas.h

..atha ye shataM manushhyANAmAnandAH

##SF## atha ye shatam.h manushhyANAm.h AnandAs.h

sa ekaH pitR^iNAM jitalokAnAmAnando

##SF## sas.h ekas.h pitR^iNAm.h jitalokAnAm.h Anandas.h

..atha ye shataM pitR^iNAM jitalokAnAmAnandAH

##SF## atha ye shatam.h pitR^iNAm.h jitalokAnAm.h AnandAs.h

sa eko gandharvaloka Anando

##SF## sas.h ekas.h gandharvaloke Anandas.h

..atha ye shataM gandharvaloka AnandAH

##SF## atha ye shatam.h gandharvaloke AnandAs.h

sa ekaH karmadevAnAmAnando ye karmaNA devatvamabhisampadyante

##SF## sas.h ekas.h karmadevAnAm.h Anandas.h ye karmaNA devatvam.h

abhisampadyante

..atha ye shataM karmadevAnAmAnandAH

##SF## atha ye shatam.h karmadevAnAm.h AnandAs.h

sa eka AjAnadevAnAmAnando

##SF## sas.h ekas.h AjAnadevAnAm.h Anandas.h

yashcha shrotriyo.avR^ijino.akAmahato

##SF## yas.h cha shrotriyas.h avR^ijinas.h akAmahatas.h

..atha ye shatamAjAnadevAnAmAnandAH

##SF## atha ye shatam.h AjAnadevAnAm.h AnandAs.h

sa ekaH prajApatiloka Anando yashcha shrotriyo.avR^ijino.akAmahato

##SF## sas.h ekas.h prajApatiloke Anandas.h yas.h cha shrotriyas.h

avR^ijinas.h akAmahatas.h

atha ye shataM prajApatiloka AnandAH

##SF## atha ye shatam.h prajApatiloke AnandAs.h

sa eko brahmaloka Anando yashcha shrotriyo.avR^ijino.akAmahato

##SF## sas.h ekas.h brahmaloke Anandas.h yas.h cha shrotriyas.h

avR^ijinas.h akAmahatas.h

..athaishha eva parama Ananda eshha brahmalokaH

##SF## atha eshhas.h eva paramas.h Anandas.h eshha brahmalokas.h

samrAD

##SF## samrAT

iti hovAcha yAGYavalkyaH |

##SF## iti ha uvAcha yAGYavalkyas.h

so.ahaM bhagavate sahasraM dadAmy

##SF## sas.h aham.h bhagavate sahasram.h dadAmi

ata UrdhvaM vimokshAyaiva brUhIty

##SF## atas.h Urdhvam.h vimokshAya eva brUhi iti

atra ha yAGYavalkyo bibhayA.nchakAraH

##SF## atra ha yAGYavalkyas.h bibhayAm.h chakAra

medhAvI rAjA sarvebhyo mA.antebhya udarautsIditi || 33 ||

##SF## medhAvI rAjA sarvebhyas.h mA antebhyas.h udarautsIt.h iti

================================================================

 

http://lavanya.aros.net/sanskrit/all_pdf/brinew-proofed.pdf (p. 76)

 

(devanagari version)

 

=================================================================

 

Bloomfield's Vedic Concordance ai online/downloadable:

 

http://www.people.fas.harvard.edu/~witzel/VedicConcordance/ReadmeEng.html

 

 

 

Regards,

 

Sunder

[Guest guest]

Re: Shri Atmananda's teachings -- 6. Happiness

 

Namaste Shri Mani,

 

You asked (3 Dec):

 

"The happiness referred to, is it happiness, or a state, though we

cannot call it a state, where there is neither happiness nor any

unhappiness?"

 

In advaita, the words 'consciousness' and 'happiness' are used like the

word 'temperature' in physics. As physicists conceive of heat and cold,

all different states of being hot or being cold are varying phenomena

that exhibit the same common principle called 'temperature'. There are

many states of temperature -- indicated by various degrees on the

thermometer, starting from the complete absence of heat at absolute

zero to any high degree of temperature. No matter how hot or cold a

state may be, the state is something varying and passing. All such

states are different appearances of the same principle called

'temperature'.

 

Similarly in advaita, 'consciousness' is the common principle of all

knowing states, no matter what the apparent degree of knowing. Thus,

deep sleep is treated as a state of consciousness to which the degree

zero has been given, meaning that there is no activity of knowing

there. And various states of conception and perception are given

relative degrees of knowing, meaning that their knowing is there

incomplete because of some remaining ignorance.

 

So also in advaita, 'happiness' is the common principle of motivating

value in all states of seeking and achievement. Thus, deep sleep is

treated as a state of happiness to which the degree zero has been

given, meaning that there is no seeking or achievement there. And

various states of seeking and achievement are given relative degrees of

happiness, meaning that their seeking and achievement is there

incomplete because of some remaining dissatisfaction.

 

So far, this is just terminology. But advaita goes on to a radical

questioning of what knowing really is and what's really sought to be

achieved.

 

In the case of knowing, what's questioned is our habitual assumption

that knowing is an activity of perception and conception, carried out

by mind and senses. No perceiving or conceiving activities know

anything themselves. They only create appearances, which are

illuminated by the common principle called 'consciousness'. That is the

only true knowing, and it has no degrees. Anytime and everywhere, it is

one hundred percent present, in all its completeness. That includes

deep sleep, where consciousness is found shining by itself, in all its

purity.

 

In the case of seeking and achievement, what's in question is another

habitual assumption that what we seek are passing states of achieving

partial and temporary objectives. No such objectives can themselves

bring happiness. What shines in their achievement is an undivided

consciousness, where that which knows no longer feels at odds with what

is known. That undivided shining is just consciousness itself. It is

the only true happiness, found present in all passing states,

motivating all their seeking and achieving. It is the final value that

is always sought, the only value that is truly found. In the peace of

deep sleep, that happiness is shown uncovered, shining unaffected as it

always is -- in simple truth, beneath all change of seeming states.

 

There is another way of seeing this, through the derivation of the

English word 'happiness'. To be happy is to feel at one with 'hap',

with the happenings that take place in one's experience. The search for

happiness is a search for that oneness, which advaita says is the

non-dual truth of all experience. It's that for which all acts are

done, for which all happenings take place, in everyone's experience and

in the entire world.

 

In the Taittiriya Upanishad 2.7, it is put like this:

 

yad vai tat sukritam raso vai sah, rasam hy ev' Ayam labdhv AnandI

bhavati, ko hy ev' AnyAt kah prANyAt, yad esha AkAsha Anando na syAt

 

I would interpret this as follows:

 

yad vai tat sukritam raso vai sah:

It is just this essential savour

that is spontaneous and natural.

 

rasam hy ev' Ayam labdhv AnandI bhavati:

It's only when one reaches that essential savour

that one comes to happiness

 

ko hy ev' AnyAt kah prANyAt:

For what could be alive at all,

and what could move with energy,

 

yad esha AkAsha Anando na syAt:

if there were not this happiness

here at the background of all space and time

pervading the entire world.

 

The problem of course is to understand just what this means -- to

understand that happiness is a changeless background which underlies

all our changing feelings, including our most negative and painful

feelings of misery and fear and want.

 

Ananda

[Guest guest]

Namaste Ji

Thank you very much for your clarification. It is very kind of yu to take take

to reply to my posting. I am sorry for the belated reply as I could not open the

mail box for some time.

Hari Om and regards

Mani

 

Ananda Wood <awood wrote:

Re: Shri Atmananda's teachings -- 6. Happiness

 

Namaste Shri Mani,

 

You asked (3 Dec):

Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman

and Brahman.

Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/

To Post a message send an email to : advaitin

Messages Archived at: advaitin/messages

 

 

 

 

 

 

 

 

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