The Way To Achieve Lasting Happiness
- The 3 kinds of Hindu Happiness!!
Swami Tejomayananda - article from "Speaking Tree" - Times of India
Happiness is of three kinds: Sattvika, Rajasika and Tamasika.
The Gita says sattvika happiness is that which initially appears to be akin to poison but ultimately it is like nectar. If we are used to late nights, then getting up early morning to study or exercise is very difficult, But if we do wake up early and do such activities regularly, it results in long-lasting happiness.
Sattvika happiness is born out of grace, blessings and Selfknowledge. Generally our mind is extrovert. We know well the joy of sense pleasure, but we do not know the joy which is possible in a mind that is pure, contemplative, and in meditation. If we get a taste of such happiness we will leave rajasika and tamasika joys. The glamour and charm of sense pleasures no longer hold any attraction. When the source of happiness is discovered in our hearts, we will no more depend on the world to derive happiness.
Such happiness is seen in the life of men like Ramakrishna Paramhansa, Ramana Maharshi, Swami Chinmayananda and others. Despite their physical ailments they remained everblissful. But for this one has to live a life of discipline with regular spiritual practice and study of the scriptures, and meditation. These seem difficult but result in happiness.
The Gita says rajasika happiness is that which arises out of contact between the sense organs and sense objects. It initially is like nectar but results in sorrow like poison. Such happiness depends on external factors like availability of the object, and mood for enjoyment. Rajasika joy leads to greed, a glimpse of it to dissatisfaction, more of it to indulgence, repetition, repetition to addiction, loss of it to pain and so on. No pain arises from realising the source of happiness within. None complains of too much happiness or boredom with external bliss. But one does get sick of sense pleasures and the law of diminishing returns comes into play. Hence even if there may be initial joy, rajasika happiness is momentary, enslaving and problematic.
The Gita says tamasika happiness is that which deludes a person in the beginning and end and arises out of laziness and forgetfulness. The joy of sleep is tamasika but it is vital for us to get refreshed and rejuvenated. But the joy referred to here is the joy of a person who sleeps all the time.
One is physical sleep, and the other is sleep of ignorance from which people do not wish to be awakened. They declare that “ignorance is bliss” and wish to remain in it. One experiences the joy of being lazy and postponing work.
One remembers duties but does not do them. Some do not even remember them. Some are quite proud of forgetting them and give it as a seemingly valid excuse for not doing the task. Some revel in the joy of drinking, smoking, getting stoned, gambling and so on.
These habits completely delude one’s mind and such a person cannot achieve anything high or noble. In fact, the person suffers all the time, but deludes himself into thinking that he is enjoying life. There is no peace, no inner satisfaction, and no sense of achievement or success.
Sattvika happiness appears difficult initially, but results in lasting happiness and liberates like nectar. Rajasika happiness is like poison and tamasika happiness deludes one,stops all progress.
One with a sattvika vision, understanding and fortitude surely gets sattvika happiness.
From India, Bangalore
2- The 3 kinds of Hindu Happiness!!
Swami Tejomayananda - article from "Speaking Tree" - Times of India
Happiness is of three kinds: Sattvika, Rajasika and Tamasika.
The Gita says sattvika happiness is that which initially appears to be akin to poison but ultimately it is like nectar. If we are used to late nights, then getting up early morning to study or exercise is very difficult, But if we do wake up early and do such activities regularly, it results in long-lasting happiness.
Sattvika happiness is born out of grace, blessings and Selfknowledge. Generally our mind is extrovert. We know well the joy of sense pleasure, but we do not know the joy which is possible in a mind that is pure, contemplative, and in meditation. If we get a taste of such happiness we will leave rajasika and tamasika joys. The glamour and charm of sense pleasures no longer hold any attraction. When the source of happiness is discovered in our hearts, we will no more depend on the world to derive happiness.
Such happiness is seen in the life of men like Ramakrishna Paramhansa, Ramana Maharshi, Swami Chinmayananda and others. Despite their physical ailments they remained everblissful. But for this one has to live a life of discipline with regular spiritual practice and study of the scriptures, and meditation. These seem difficult but result in happiness.
The Gita says rajasika happiness is that which arises out of contact between the sense organs and sense objects. It initially is like nectar but results in sorrow like poison. Such happiness depends on external factors like availability of the object, and mood for enjoyment. Rajasika joy leads to greed, a glimpse of it to dissatisfaction, more of it to indulgence, repetition, repetition to addiction, loss of it to pain and so on. No pain arises from realising the source of happiness within. None complains of too much happiness or boredom with external bliss. But one does get sick of sense pleasures and the law of diminishing returns comes into play. Hence even if there may be initial joy, rajasika happiness is momentary, enslaving and problematic.
The Gita says tamasika happiness is that which deludes a person in the beginning and end and arises out of laziness and forgetfulness. The joy of sleep is tamasika but it is vital for us to get refreshed and rejuvenated. But the joy referred to here is the joy of a person who sleeps all the time.
One is physical sleep, and the other is sleep of ignorance from which people do not wish to be awakened. They declare that “ignorance is bliss” and wish to remain in it. One experiences the joy of being lazy and postponing work.
One remembers duties but does not do them. Some do not even remember them. Some are quite proud of forgetting them and give it as a seemingly valid excuse for not doing the task. Some revel in the joy of drinking, smoking, getting stoned, gambling and so on.
These habits completely delude one’s mind and such a person cannot achieve anything high or noble. In fact, the person suffers all the time, but deludes himself into thinking that he is enjoying life. There is no peace, no inner satisfaction, and no sense of achievement or success.
Sattvika happiness appears difficult initially, but results in lasting happiness and liberates like nectar. Rajasika happiness is like poison and tamasika happiness deludes one,stops all progress.
One with a sattvika vision, understanding and fortitude surely gets sattvika happiness.
From India, Bangalore
Hi,
The first 20 years of my life I have lived in complete sobriety. Ever since I can remember, I've had an intimite connection with the mystical and spiritual side of life.
It has taken me quite a few years to say what I will say now, because I've always felt it deserves deep contemplation before saying it:
It is not necessary to be so harsh on the use of psychoactive substances.
This is exactly what I want to say, and it is not meant as an understatement or as a hint. It is true that certain risks are bound with the use of psychoactives, and it is true that certain dangers have arisen from it. But it is simply not necessary (for anything, including sattvika) to be as harsh as this article is on the use of psychoactive substances.
History shows that evolution of consciousness has been and will be strongly influenced by the use of psychoactive substances in both positive and negative ways. To always refer to these practices in a negative way and never in a positive way, is not a realistic way to go about with this fact of life.
In my opinion and experience, what people need in this respect is guidance and information. To simply say "it is dangerous and only leads to problems on the long term" is not a fact as proven by history, if one takes the effort of studying this.
When one does study, one will discover within oneself an increasing respect for the spiritual and mystical practices of many cultures, previously unknown to the student. Dito for the beautiful ways of life, not to mention the art and multidisciplinary inspiration, that came about through the use of psychoactive substances.
Before one takes the effort of studying a subject thoroughly, which should involve global peer review, whatever one proclaims about this subject is only of thin quality. Global peer review is the key word here, and global peers can be found anywhere, for example around the Amazon basin, where ayahuasca and other visionary plants, fungi, and sometimes animals have been integral to the way of life (of people, and some animals, such as the jaguar) for a documented few centuries, though an educated guess would be around a few millennia.
Western forms of psychotherapy involving the use of psychedelics can also be extremely beneficial for global consciousness. Anyone with a serious interest in ongoing research in human test subjects (such as terminal cancer patients, post traumatic stress disorder victims, cluster head ache victims, etc.) can take MAPS as a starting point.
Also, we could more closely study what is meant by ausadhi, as mentioned in the sutras of Patanjali. A typically unspoken fact, is that many Western yogis initially got and still get inspired to practice yoga explicitly through ausadhi. Essential to note is that quite a few, later on feel their path of ausadhi is complete and not necessary in the future--mantra, tapas, meditation, or Samadhi or a combination then deserves exclusive preference. Sometimes this change in discipline has been inspired by ausadhi as well. In other words, these psychedelic substances can behave like an examplar guru who heartily embraces the moment his student leaves the ashram and goes on a new path.
I invite everyone who thinks he or she has an informed opinion to join the discussion. I have many sources and references to support what I just said.
Sincerely hoping yogis, gurus, swamis etc. will develop curiosity towards cultures that do not shun psychedelics,
Izmar ( <link no longer exists - removed> )
From Netherlands, Den Haag
The first 20 years of my life I have lived in complete sobriety. Ever since I can remember, I've had an intimite connection with the mystical and spiritual side of life.
It has taken me quite a few years to say what I will say now, because I've always felt it deserves deep contemplation before saying it:
It is not necessary to be so harsh on the use of psychoactive substances.
This is exactly what I want to say, and it is not meant as an understatement or as a hint. It is true that certain risks are bound with the use of psychoactives, and it is true that certain dangers have arisen from it. But it is simply not necessary (for anything, including sattvika) to be as harsh as this article is on the use of psychoactive substances.
History shows that evolution of consciousness has been and will be strongly influenced by the use of psychoactive substances in both positive and negative ways. To always refer to these practices in a negative way and never in a positive way, is not a realistic way to go about with this fact of life.
In my opinion and experience, what people need in this respect is guidance and information. To simply say "it is dangerous and only leads to problems on the long term" is not a fact as proven by history, if one takes the effort of studying this.
When one does study, one will discover within oneself an increasing respect for the spiritual and mystical practices of many cultures, previously unknown to the student. Dito for the beautiful ways of life, not to mention the art and multidisciplinary inspiration, that came about through the use of psychoactive substances.
Before one takes the effort of studying a subject thoroughly, which should involve global peer review, whatever one proclaims about this subject is only of thin quality. Global peer review is the key word here, and global peers can be found anywhere, for example around the Amazon basin, where ayahuasca and other visionary plants, fungi, and sometimes animals have been integral to the way of life (of people, and some animals, such as the jaguar) for a documented few centuries, though an educated guess would be around a few millennia.
Western forms of psychotherapy involving the use of psychedelics can also be extremely beneficial for global consciousness. Anyone with a serious interest in ongoing research in human test subjects (such as terminal cancer patients, post traumatic stress disorder victims, cluster head ache victims, etc.) can take MAPS as a starting point.
Also, we could more closely study what is meant by ausadhi, as mentioned in the sutras of Patanjali. A typically unspoken fact, is that many Western yogis initially got and still get inspired to practice yoga explicitly through ausadhi. Essential to note is that quite a few, later on feel their path of ausadhi is complete and not necessary in the future--mantra, tapas, meditation, or Samadhi or a combination then deserves exclusive preference. Sometimes this change in discipline has been inspired by ausadhi as well. In other words, these psychedelic substances can behave like an examplar guru who heartily embraces the moment his student leaves the ashram and goes on a new path.
I invite everyone who thinks he or she has an informed opinion to join the discussion. I have many sources and references to support what I just said.
Sincerely hoping yogis, gurus, swamis etc. will develop curiosity towards cultures that do not shun psychedelics,
Izmar ( <link no longer exists - removed> )
From Netherlands, Den Haag
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