Ananda: Analysis of Happiness in the Upanishads

According to the Upanishads, the happiness experienced by us during deep sleep is

ParamAnanda (the highest happiness possible). There is no happiness equal to it and
certainly not greater than it. In deep sleep we are alone, nobody is different from us, hence,
in this state, we are free from fear. In deep sleep the individual soul (jiva) merges into the
supreme soul (Param Atman). This is the highest destination for the individual soul, his
highest treasure, his highest world.

It is difficult for people to understand this description of deep sleep given by the
Upanishads. They have no faith in these words and because the happiness of deep sleep is
got without any effort it is taken very lightly. Some objections raised against what the
Upanishads say are as follows:

Objection: The maximum that can be said is that sleep is free from grief. Happiness
however does not merely mean the absence of grief. Happiness is a positive experience. We
all know that we become happy when we come into contact with the objects of our desire.
We also know that one happiness is greater than another. Hence maximum happiness must
result only after coming into contact with some object. But there are no objects at all in deep
sleep. Therefore, how can happiness there be maximum?

These objections are answered as follows:

We assume that our happiness is the result of an interaction with external objects. But
everybody knows that after being in contact with an object for some time, the happiness
terminates. Afterwards, one does not even desire to come into contact with the object for
quite some time. If it is true that happiness is the result of contact with objects, why should
the happiness terminate even while the contact with object is still there? Or at the very least,
why doesn’t the desire to come into contact with the object arise again soon after the
termination of the happiness?

A non-believer may explain it like this: There is no question of reconciliation here, because
that is the nature of the process. The only meaningful pursuit in life is to extend the duration
of the pleasure by some means. Efforts should be made only to that end.

This is not correct. Suppose that an individual is deprived of sleep and food and pleasurable
objects for a long time and then all of them are simultaneously offered to him. It is known
that the first thing he would seek is sleep and then food and then the pleasure from outside
objects. Even when the pleasurable objects and food are in good supply and he is deprived
of the pleasure of sleep, he would give up everything and take pills to get sleep. If there is an
obstruction for sleep, he would rather reject his wife or children or wealth. Therefore, it is
clear that the pleasure from outside objects, the pleasure from food and the pleasure of sleep
are in their increasing order. Therefore, deep sleep (Sanskrit Sushupti), is the greatest
happiness.

Objection: How can there be happiness when there are no objects at all?

Reply: Are you not getting happiness in dreams were also there are no objects at all?

Objection: The object of happiness in dreams is the vasana (impressions of desires) of

objects.
Resolution: But are you not happy in sushupti where there is not even a single vasana?

Question: In that case it means that there is no connection at all between happiness and the
objects. Then how is it that one gets happiness while in contact with an object?

Answer: Actually, seeking the answer to this question is the most significant pursuit in life.
One will have to make deep introspection to get the answer given by the Upanishads to this
question. One thing is certain however; in the presence of objects there may or may not be
happiness. Therefore, it cannot be unambiguously stated whether or not the happiness comes
from the object. But the experience of happiness in sushupti (deep sleep without dreams),
where the objects are totally absent is well known. This shows that happiness has no
connection whatsoever with external objects.

Without knowing this, the jiva in wakeful state hankers after pleasurable objects. When he
comes into contact with the desired object, he gets happiness because of his identification
with it (tadatmya). At the time of contact with it he is unaware of everything, even the
object. Indeed, the transient happiness he experiences is a consequence of the removal of the
veil on his own Ananda during that period. This happiness was triggered by his past good
deeds (punya). The moment the punya that triggered this happiness is exhausted, the
happiness terminates. The veil comes up again and the duality returns.

Therefore, the reason for feeling happiness in sensual contact with an object is not the
object, but the removal of the veil on one’s inherent nature of Ananda. Nevertheless, it is
called happiness derived from external objects (vishaya sukha) because the process was
triggered by contact with the external object (Taittiriya Upanishad 2.5.4). In this way, we
realize that even sensual happiness is only a fragment of Paramananda and is not the result
of contact with any object different from us.
 
The Nature of Grief (Sanskrit: Dukha)

In this background, we can now analyse the nature of dukha (grief). Dukha occurs when we
are unable to attain a desired sensual pleasure or we are deprived of some pleasure which we
already possessed. We have seen above that material pleasure is the result of the temporary
removal of the veil over one’s own inherent nature (swarupa). This implies that grief is the
result of the veil on our inherent nature. Thus we realise a significant difference between
grief and material pleasure. In material pleasure, though the notion that it is coming from a
particular object is wrong, the pleasure is only his inherent nature. On the other hand, grief
has no connection with this nature at all.

Conclusion: Right from Lord Brahma (the creator) to all the creatures, all are Anandis, i.e.
those who experience Ananda (happiness). This experience is got only through an
instrument like mind, brain etc. But there are no instruments in deep sleep. Therefore, the
supreme happiness (Paramananda) there is natural. There is no experience of Ananda there.
There is no division of Ananda and Anandi (one experiencing Ananda). The sleeper is
Ananda itself, not one experiencing it. Actually, this Paramananda is always there in the
cave of our heart (hrdya guha), but it is generally covered by darkness. When a desired
object comes into contact, the ensuing mental form clears this mental covering and the
already existing Ananda is just felt. But this mental form is not stable. Therefore, such a
happiness is only momentary. For permanent happiness we need to be in constant realisation
of our inherent nature as Ananda. This is achieved through Vedanta Sadhana under the
guidance of an able Guru. The purpose of this analysis done by the Upanishads is to
demonstrate that permanent happiness is not an abstract promise, but a fact which can be
glimpsed everyday in our deep sleep.

This article is based almost entirely on the teachings of Pujya Swami Paramanand Bharati Ji.
However, any errors are entirely the author's own.
 
References & Further Reading:
Bharati, Swami Paramananda. Vedanta Prabodha: The Most Exhaustive Book Ever Written
on Shankaracharya's Advaita Vedanta, Bangalore, 2008.