Discovering Happiness

Discovering Happiness

The Turning Point

An individual generally seeks happiness outside himself or herself. On proper enquiry, one can understand that the external sources cannot promise permanent happiness. That is when the inward search for happiness begins.

In and Out

The object or ‘seen’ is out and its seer is in. The eyes are in with reference to the table outside. The mind is inner compared to the eyes. The enquiry continues further. The mind is also ‘seen.’ The consciousness is inner with reference to mind also. The consiusness - the self - is never ‘seen.’ Therefore, it is the innermost.

The Self is the Source of Greatest Happiness

The happiness invariably coexists with love. The object of love is always a source of happiness. If one feels a greater love for an object, it means, it is a source of greater happiness. Therefore the object of the greatest love should be the source of the greatest happiness. The self the the object of gratest love. Because, everything else is loved for the sake of the self. Therefore, the self is the source of greatest happiness.

The Evident Missed

Our experience of self love proves that the self as well as its happiness are evident . In the meantime, we seek happiness in the external objects. It is not possible unless we have missed the self and its happiness. If the greatest happiness is not missed, why should one search for lesser happiness?

The Only Source of Happiness

The self is the only source of Happiness. Happiness does not come from the external sources. Because, a given source, which seems to give happiness to one, may not give happiness to another. What makes me happy now may fail to keep me happy at a later instance. Therefore, the source of all happiness is within – the self.

Introduction to Traditional Vedanta

Introduction to Traditional Vedanta

What is Vedanta?

Vedanta is a Sanskrit term meaning the end of the Vedas, which are our primary scriptures. They can be divided into two portions, namely, Karma-Kāṇḍa (ritual portion) and jñāna-kāṇḍa (knowledge portion). The karma-kāṇḍa consists of various rituals and values. The jñāna-kāṇḍa, comprising the Upanishads, deals with the knowledge of the absolute truth. It is called Vedanta because it is located at the last portion of the Veda literature.

In our day-to-day life, we have the need for knowledge regarding various facts, which we gather by employing two means of knowledge, namely, direct perception (pratyakṣa) or inference (anumāna). A means of knowledge is called pramāṇa in sanskrit. To make our lives meaningful, we need to know certain facts which cannot be known by means of direct perception (pratyakṣa) or inference (anumāna). For example, the existence of God, the life hereafter, the unseen effects of our deeds, etc. They are known only by means of the Vedas. Therefore, the Veda is an independent means of knowledge.

The suffering of a human being is due to the ignorance of his own self. Therefore, the solution to the fundamental human problems like sorrow, fear, etc., is to remove the ignorance regarding the self. The removal of self ignorance is possible by means of self knowledge. Any knowledge requires its own means of knowledge (pramāṇa). For example, the colour of a rose cannot be known by any other means than the eyes. Similarly, to know the essential nature of our own self, we have no other means of knowledge than the words of Vedanta literature.

Vedanta is primarily the body of literature called Upanishads. There are other texts composed by some ṛṣis (seers), which are meant for helping us to understand the teachings of the Upanishads more clearly. The most important among them are Bhagavadgītā and Brahmasūtras - the triad popularly known as prasthānatraya. The commentary of Śaṅkarācārya on these and a number of treatises by various other ācāryas in the tradition play an important role in understanding the vision of Vedanta.

The Teaching Tradition

The Bhagavān, who revealed the scripture to the humanity, also taught how the scriptures should be understood and how it should be conveyed to a student. This understanding has come down to us though an unbroken lineage of guru (teacher) and śiṣya (student). The vision of Vedanta is imparted by a guru using proper methodology of teaching, which he himself has learnt from the tradition, making the role of a guru indisputable, indispensable, and a veritable sine qua non in knowledge transfer.

The Vision of Vedanta

Brahman is the only absolute reality. The nature of Brahman is the pure consciousness, free from all limitations. A power called māyā is responsible to project Brahman in the form of the universe. The ontological term mithyā is used for something which is empirically experienced but does not have absolute existence. Māyā is mithyā. Since the universe is the effect of māyā, universe is also mithyā. Therefore, satya, the absolute reality is only Brahman.

Brahman is essentially free from all attributes (nirguṇa). Because of māyā, Brahman gets the status of īśvara (God). Īśvara is the consciousness principle responsible for the creation, sustenance and dissolution of the universe. Īśvara is responsible for giving the results of all our actions. Īśvara is the one who accepts our worships and answers our prayers. It is all valid from the empirical point of view. But since the īśvara status of Brahman is due to māyā, it is also mithyā.

The central teaching of Vedanta is given by the statement ‘tat tvam asi’ (you are That). Here tat (that) refers to īśvara. Tvam (you) refers to the individual (jīva). At the outset, the statement does not seem to make any sense. How can an individual, who is limited in many ways, be the all-knowing and all-powerful īśvara?  Vedanta makes us probe into the nature of ourselves and makes us understand the mistake we have committed regarding ourselves. The limited body and mind is not our self. The essential nature of an individual is pure consciousness, limitless in all terms, which is nothing other than Brahman, the essence of Īśvara.

The result

Self ignorance is the cause for identifying ourselves with the body, mind and their properties. As a result, there is a sense of incompleteness, which further causes all undesirable emotions like desire, anger, fear, dejection, etc. This is a universal problem, because it is experienced by all human beings. The problem resulting from self ignorance is known as saṃsāra. Freedom from this problem is called mokṣa.

Everyone seeks a solution to the problem. Unfortunately, a vast majority of people seek it in the wrong direction, i.e., in the form of accumulation of wealth, various objects of enjoyment, relatives, social status, etc. Since the cause is self ignorance, the one and only solution is removal of self ignorance, which can be accomplished only by means of self knowledge.

The result of self knowledge can be experienced while being alive. As the result of eating or drinking in the form of appeasement of hunger or thirst is experienced at the same time as the food or drink is consumed, the result of knowledge also is experienced during the process itself. The man of self knowledge, who leads a normal life but enjoys the results of self knowledge, is called a jīvanmukta. The scriptures describe a jīvanmukta as one endowed with fulfilment. He does not depend on external sources, struts, or scaffolds, for happiness, because he has found the resource of perennial happiness within. He is free from fear, elation, dejection, envy, etc. Furthermore, the scriptures reveal that a man of self knowledge becomes free form the cycle of birth and death.

Need for a Guru

Due to the subtle nature of the subject matter, even a most intelligent student cannot understand the Vedanta scriptures without the help of a competent guru (teacher). The scriptures advise an aspirant to approach a traditional teacher of Vedanta. A traditional teacher is the one who knows the methodology of communicating the subject matter which has come down to us through an unbroken lineage of teachers.

Steps to self knowledge

Even though the vision of Vedanta can be expressed in a few sentences, it takes a lot of effort to understand the teaching with clarity. Therefore, the scriptures prescribe three steps to self knowledge. The first step is śravaṇa, which involves approaching a proper teacher and exposing oneself to the teaching for a length of time. It should be followed by proper reasoning and clearing doubts regarding the subject matter. It is called manana. Then there is nididhyāsana, which means contemplation on the teaching and assimilating the same.

Preparation

Vedanta works for an aspirant only when he has certain amount of preparation in the form of purification of mind. A mind which is free from undesirable emotions like attachment, hatred, etc., can grasp the teaching effectively.

An aspirant with extroverted mind, full of strong undesirable emotions like attachment, hatred, greed, anger, etc., should make appropriate effort to cleanse his mind by means of Karmayoga.

Role of Karmayoga

Karmayoga is necessary to prepare one’s mind for the pursuit of knowledge. Karmayoga involves performance of the obligatory actions like one’s own duties as well as rituals as an offering to Īśvara and accepting the results of the actions as the grace of Īśvara. It also involves observing the values like truthfulness, non-violence, magnanimity, etc.

Are there various paths for mokṣa?

Some teachers profess various paths for mokṣa. According to them, the same goal is attainable by any one or any combination of philosophical enquiry, selfless service, meditation, devotion to God and so on.

The Upanishads clearly state that mokṣa is possible only by means of self knowledge. Since the bondage is caused by ignorance, the solution lay in its removal without vestige. To remove the darkness, you need light. There is no other means to remove darkness. Likewise, only the self knowledge brought about by Vedanta can remove ignorance and its effects.

The tradition does not deny the role of other disciplines like Karmayoga and meditation. They are necessary to prepare oneself for knowledge and act as a bulwark to fortify and augment progress.

Is self knowledge a privilege of a particular group?

Far from it! Self knowledge is neither the privilege nor the monopoly of any particular group, community or gender. Anyone can aspire to have self knowledge regardless of stage of life, or status.

What is the role of mystical experience in Vedanta?

According to some people, mokṣa is possible through a mystical experience attained by means of meditation. They also claim that the true nature of the self is experienced only in a mystical state of mind, which is the true self-realization.

The Vedantic tradition does not accept this view. The self cannot be experienced as an object. Because it is the very essence of the one who experiences. Therefore, it cannot be experienced as an object in any state of mind. Moreover, the self is always evident as the consciousness. Therefore, it need not be made evident by a mystic experience. What Vedanta does is removal of the mistake one has made regarding an already evident self; hence, the need for a "new experience" becoming redundant.

Is Vedanta a philosophy?

The answer depends on what you mean by the word philosophy. If philosophy is a discipline of knowledge dealing with the meaning of life, nature of the self, substance behind the apparent universe, solution to the fundamental human problem, etc., there is no harm in using the term ‘philosophy’ to Vedanta.

The word ‘system of philosophy’ or ‘school of thought’ generally refers to independent thought systems developed by particular individuals. These schools of thought are mainly based on intellectual speculations. But the absolute reality cannot be known by intellectual speculation. Therefore, these systems cannot arrive at the right conclusion regarding the absolute reality.

Unlike these schools of thought, Vedanta is not founded by any given person. It is not a set of contentions based on speculations. It is a valid means of knowledge which reveals the truth that cannot be known by mere reasoning.

Is Vedanta a science?

 There are similarities but dissimilarities far outweigh between Vedanta and science insofar as both are interested in knowing the fact. As science deals with the external world and employs pratyakṣa (direct perception), and anumāna (inference) as a means of knowledge, Vedanta deals with the self, which is not available to these two means of knowledge. What Vedanta reveals cannot be proved or disproved by science, because the subject matter of Vedanta is beyond the reach of science. Science can prove or disprove things which are within the domain of direct perception and inference. 

Vision of God

 A rational enquiry into God

“What is God?” It is a commonly asked question. Before trying to find an answer to this question, we should know the means to find an answer. How to know God? What is the means to know God? For example, when somebody asks what an apple is, we can show him the apple. He sees the apple and understands the apple. Therefore ‘seeing’ or visual perception becomes a means to understand an apple. It is not so with understanding God. God cannot be seen. Visual perception has its limitations. Our sight can perceive only color and forms. It cannot perceive anything beyond that. It is true with other senses also. Therefore we can’t perceive God through our senses. It gives rise to the necessity of another means of knowledge to understand God. To begin with, scriptures coupled with proper reasoning serves as the means to understand God. Eventually, as one grows in the spiritual path, the doubts are dispelled and the understanding becomes clearer and clearer.

Why do we need God?

Before we start our quest for God, we should understand why we need God. There is no point in trying to understand something which is of no use to us. Therefore, before we try to understand the God, let us understand why we need God. What purpose does God serve in our lives? The answer to this question may vary from person to person. Many will say they don’t need God. At least for now, they are fine without any help from God. They like to call themselves secular, atheistic, agnostic or rational and feel proud of it.

Then there are people who are in need of God. Though their needs are diverse, they turn towards the same unseen divine principle for meeting their needs. On keen observation, we can list the needs as follows.

1.To solve problems in life
Human life is not always a cosy bed of roses. Problems surface now and then. Generally we try to solve our problems through secular means. Sometimes the secular means become inadequate to solve the problems. Then an individual seeks solution from the divine – God’s helping hand.

2. For material  prosperity

A vast majority of the human race is interested in material prosperity. We can easily observe that there is another factor deciding one’s material success in addition to talent, success etc. It is the ‘luck’ factor. What is generally believed as luck is the grace of God. Therefore, to be more successful in material pursuit, one may seek help from the God.

3. For emotional support

Humans are emotional beings. We need to hold on to somebody for emotional support. We may try relying on friends, relatives, pets and so on for emotional support. They are neither permanent nor can they promise permanent support. When an individual realizes this fact, he turns towards God. God becomes his support - his companion in both pleasure and pain. It helps one to remain mentally sound even during adversities in life. 
    
4. To find fulfilment in life

The human beings are on a constant search for fulfilment and completeness in life. Generally we try to accomplish it by pursuing worldly means like wealth, social recognition etc. At the end of the day, all our worldly accomplishments leave us with a sense of incompleteness. On realizing this, one turns towards the God for a permanent freedom from the sense of incompleteness.

Does God Exist?

Consider the statements “I believe in God” and “I do not believe in God.” Both these statements use the word ‘believe’. Let us enquire into the word ‘believe.’  It means acknowledging an object or idea as true even when there are no sufficient evidences to accept it. For example, there is an apple on the table. I see the apple. Then I do not say “I believe there is an apple.” I just say “There is an apple.” Seeing the apple leads to the conclusion ‘There is an apple.’ There is no other means than seeing which leads to this conclusion. It is because I accept the validity of my sight as a sufficient evidence to convince me of the presence of an apple.

Similarly, consider another statement “India got independence in 1947.” How do I know it as a fact? I was not there to witness the fact in 1947. Still I accept it as a fact. I do not say I believe it. I know it as a fact. What leads me to this conclusion? The history books unanimously speak about it as a fact. It is a sufficient evidence to acknowledge it as a fact.

How do I know I have a brain? I have not seen my brain. Then what makes me accept it? The anatomy books say a human being has a brain. Otherwise he cannot be alive. This much of evidence is sufficient for me to accept my brain’s existence.

Therefore, to find an answer to the question regarding the existence of God, we should find sufficient evidences supporting the existence of God. The following are the evidences in favour of God.

1.       Scriptural testimony

The scriptures- the Vedas, Bhagavad-Gita etc. unanimously proclaim the existence of God. The scriptures have proved themselves to be time tested sources of wisdom. For thousands of years, the wisest of the men have employed the scriptures as a valid means of knowledge to understand the transcendental truth and have derived immense benefit.

2. Supporting Logics

There are logics in favour of the existence of God. Though they cannot independently establish the existence of the God, they prove the logical tenability of the scriptural testimony by ruling out the impossibility of the presence of such a principle.

Logics in favour of the existence of God

1.       Who created the universe?

The universe includes the sun, moon, stars, earth, and mountains and so on. Our body is also a part of the universe. If we observe the universe carefully, we can notice that it consists of intelligence. If you observe the intricate design of a single particle or a single cell in our body, you cannot escape noticing the intelligence in it. Therefore the universe cannot be a random creation. There might be an intelligent principle behind the construction of the universe.

2.       Who sustains the universe?

There is order in the working of the universe. The sun raises everyday without fail, the wind blows regularly without fail, and so on. It is not possible if the universe is not governed by a sole ruler. Because, as per our general observation, when activities are not presided over by an intelligent being, there is chaos, there cannot be order. Therefore, the order in the working of the universe suggests at a sentient principle presiding over the universe and sustaining it.

3.       Who answers our prayers?

It has been the experience of any pious being that his prayers are often, if not always, answered. Therefore, there might be a sentient principle that listens to our prayers and answers them. All our good actions bear unseen positive results which fructify in due course of time. Similarly, our evil actins produce negative effects. It suggests at the presence of a conscious principle keeping count of all our actions and giving their results.

The Descriptions of God

To describe an unknown object, we take help of a known object. Therefore, we describe God through the universe. We do not see God as an object in front of us. But we see the universe as an object in front of us. Therefore, to understand the God, we can describe God in relation to the universe. Some of the descriptions are as follows:

1.       God is the cause of the universe (jagatkarana)

There are two types of causes: material cause and intelligent cause.

For example, clay is material cause and potter is the intelligent cause of a pot. If universe is an effect, it must have both the causes. The intelligent cause can’t be an insentient object like clay. It must be a sentient being like the potter who has the knowledge and the power to create the effect.  Therefore, the intelligent cause of the universe must be a sentient being who has the knowledge and power to create whole universe - everything. In other words, the conscious being must be omniscient and omnipotent. The omniscient and omnipotent conscious principle, who is the intelligent cause of the universe, is God.

The intelligent cause cannot create the universe without the material cause. The potter cannot create the universe without clay. Where does the God get material to produce the universe? Since there is no universe yet, there is no other material available yet. God is the only material available at the point of time. Therefore, God is the material cause of the universe. As a result, God is both intelligent cause and material cause of the universe at the same time.

It is not altogether impossible for the same principle to be maker and material at the same time. Take the instance of the spider. When it weaves a web, it is the intelligent cause. The material also comes from spider’s own body. When it is possible in the case of the spider, why can’t it be so with God?

Since God is the material cause of the universe, it must be all-pervasive. The material cause pervades the effect. The clay pervades the pot. Similarly, God pervades the universe. Therefore, God is Omnipresent.

2.       God is the Ruler (Isvara) or Immanent Sustainer of the universe (Antaryamin)

The scriptures describe God as the immanent sustainer. The universe is composed of a multitude of natural forces and their activities, which are needed to sustain the universe. The working of the natural forces in unison is not possible without a consciousness principle presiding over them. For example, the running of a car to a desirable destination requires the coordinated functioning of different insentient parts. It is not possible without the presence of sentient driver presiding over their working. The consciousness principle presiding over the natural forces and sustaining their harmony is God. Where is the sustainer located? He is immanent, i.e., present in and through the universe, because, God is all-pervasive. Therefore, God is the immanent sustainer of the universe.

3.       The repository of all noble qualities (Bhagavan)

There are certain noble qualities like love, compassion, beauty, power, knowledge, wisdom and so on, which make one great. The greatness of an individual is directly proportional to these qualities. God is the greatest. Therefore, he must have all these qualities to the fullest extent.

The Forms of God

Contrary to our general understanding, the formless can have forms. We can understand this with the help of an example. Water has no forms when it is liquid. But when it freezes and enters the solid state, it can have any form. Similarly, as the cause of the universe, God does not have any form. But the cause is inherent in the effect. The effect is not different from the cause, just as ice is not different from the water. The universe is the effect of God. Hence, it is not distinct from God. Therefore, the forms of the universe are the forms of God. Human, animal, mountain, tree, river, the sun – all are forms of God. We can invoke the presence of God in all these forms. The formless does not have gender, colour, age or language. When it takes a form, it can have any gender, any colour, and so on.

Relation with God

The process of relating with God is called prayer. Prayer is the means to tap the grace of God. Prayer is taking refuge at God, seeking the support of God. There are different types of prayers. The nature of prayer changes as one grows spiritually, with increase in one’s proximity to God. We can list the type of prayers as follows.

1.       Prayer for a change in the external condition

Generally people believe that they can be happier if the external condition changes for better. Our external condition is not always in our hands. It depends on so many factors over which we have no control. Therefore, I seek help from the God to make the external condition favourable.

2.       Prayer for change in  our own mental makeup

The external conditions can never be permanently favourable. They keep changing. Therefore, the means to be happy is to change my way of thinking – my mental makeup. Let me outgrow the dependence on the external world for my happiness. Instead, let me be satisfied with myself. This is a greater type of prayer.

3.       Tuning our mind with the God

As human beings, we have a tendency to complain about the ups and downs of life. When there is a moment of pleasure, we are elated. When there is a problem, we are dejected and start complaining. As we grow spiritually, we learn to see everything from the standpoint of the greater scheme – the plan of God – the leela. The whole universe is God’s leela – divine sport, the events in our own lives is a part of the leela. Then we learn to accept all events in life as the grace of God. We are no longer complaining beings. We are blessed instruments in the hands of God assisting him to play his leela. Then we become participants in His Leela.

4.       Recognising one’s identity with God

You and God are essentially one. The consciousness in you and the consciousness in God are not different. There is one and only limitless consciousness – the Brahman. It is the essential nature of God as well as an individual. Recognizing this identity is called self knowledge. It is the culmination of all forms of prayers. It leads to absolute fulfilment, absolute freedom from sorrow and afflictions.

Closing note

There are atheists and agnostics. There are people who hate all sorts of ideas related to God. Then there are people who are fanatic about a particular form of belief and aggressively try to convert the whole world, thereby posing a threat to the humanity. Therefore, it is the need of the day to have an open mind to understand God through a rational process of enquiry. Our scriptures, the Bhagavad-Gita and the Upanishads, instead of prescribing a dogmatic or sectarian religion centred on a personality, lead us through a step by step and logically precise way of enquiry into God and guide us to spiritual maturity.

Understanding the nature of God and developing relation with God is the only way to be psychologically sound and happy in life. All the wise men in the past have successfully employed this means to perennial happiness. Therefore, instead of being sceptical about our age old scriptures and tradition, one should try to understand their relevance in one’s own life with an open mind.