Eternal Bliss: Unraveling the Concept of Ānanda in Sanatana Dharma

Happiness or Ānanda is one of the most universal and fundamental human pursuits. Everyone desires to be happy and to avoid suffering. But what is happiness? How can we attain it? And what is its role in our spiritual and philosophical journey? These are some of the questions that have intrigued and inspired humanity for millennia.

Sanatana Dharma, also known as Hinduism, is one of the oldest and most diverse traditions of thought and practice in the world. It encompasses a rich and varied spectrum of scriptures, philosophies, sects, and paths that aim to guide individuals in their quest for happiness and liberation. At the core of Sanatana Dharma lies the profound concept of Ānanda, which can be translated as happiness, bliss, joy, or delight. Ānanda is not merely a fleeting emotion or a temporary state of mind, but a deep and lasting experience of the essence of reality.

Foundations of Ānanda or Happiness in Sanatana Dharma

The concept of Ānanda can be traced back to the foundational scriptures of Sanatana Dharma, such as the Vedas and the Upanishads. The Vedas are the oldest and most revered scriptures of Sanatana Dharma, consisting of four collections of hymns, rituals, and mantras that were revealed to the ancient sages (Rishis) through divine inspiration. The Upanishads are the later and more philosophical portions of the Vedas, which expound the essence and the goal of the Vedic teachings.

The Vedas and the Upanishads contain numerous references to Ānanda as the ultimate reality, the supreme goal, and the highest bliss. For instance, the Rig Veda, the oldest of the four Vedas, declares:

“One who knows that bliss of Brahman (the Absolute Reality) does not distress oneself with thoughts of sorrow. This is the supreme secret of the Vedas.” (Rig Veda 10.162.4)

The Upanishads elaborate on the nature and the source of Ānanda, and describe it as the essence of Brahman, the Absolute Reality that pervades and transcends everything. The Taittiriya Upanishad, for example, states:

“Brahman is bliss (Ānanda). From bliss, these beings are born; by bliss, when born, they live; into bliss, they enter at their death.” (Taittiriya Upanishad 3.6.1)

The Upanishads also assert that Ānanda is the essence of the individual self (Atman), which is identical to Brahman. The Chandogya Upanishad, for instance, proclaims:

“This self (Atman) is Brahman. This self, consisting of consciousness, is Brahman. This self, which is bliss (Ānanda), is Brahman.” (Chandogya Upanishad 3.14.1-2)

The Upanishads further explain that Ānanda is not only the essence of reality, but also the fundamental principle of existence, consciousness, and bliss (Sat-Chit-Ānanda). The Mandukya Upanishad, for example, states:

“That which is not expressed by speech and by which speech is expressed, that alone is Brahman, not that which people worship here. That which does not think by mind and by which mind is thought, that alone is Brahman, not that which people worship here. That which does not see by the eye and by which the eye sees, that alone is Brahman, not that which people worship here. That which does not hear by the ear and by which the ear hears, that alone is Brahman, not that which people worship here. That which does not breathe by breath and by which breath breathes, that alone is Brahman, not that which people worship here.” (Mandukya Upanishad 1.2-6)

The Upanishads also reveal the means and the methods of attaining Ānanda, which include knowledge, meditation, devotion, and ethical conduct. The Brihadaranyaka Upanishad, for example, states:

“He who knows Brahman attains the highest. He who meditates on Brahman becomes blissful. He who worships Brahman becomes dear to all. He who follows Brahman becomes virtuous.” (Brihadaranyaka Upanishad 4.4.21-24)

Thus, the Vedas and the Upanishads lay the foundation for the concept of Ānanda in Sanatana Dharma, and provide the inspiration and the guidance for the subsequent development of various philosophical schools and practical paths that aim to realize and manifest Ānanda in human life.

Philosophical Perspectives on Ānanda

Sanatana Dharma is not a monolithic or dogmatic tradition, but a dynamic and diverse one. It encompasses a variety of philosophical schools and viewpoints that offer different interpretations and explanations of the nature of reality, the self, and the goal of life. However, despite their differences, most of these schools share a common vision of Ānanda as the ultimate reality and the supreme goal.

Among the various philosophical schools within Sanatana Dharma, three of the most prominent and influential ones are Vedanta, Samkhya, and Yoga. These schools have developed elaborate and sophisticated systems of thought and practice that address the concept of Ānanda from different angles and perspectives.

Vedanta

Vedanta is the most widely followed and influential school of philosophy within Sanatana Dharma. It derives its name from the term “Vedanta”, which means “the end of the Vedas”, referring to the Upanishads. Vedanta is based on the interpretation and the commentary of the Upanishads, along with two other foundational texts: the Brahma Sutras, which systematize and summarize the teachings of the Upanishads, and the Bhagavad Gita, which is a part of the epic Mahabharata and contains the dialogue between Lord Krishna and Arjuna on the battlefield.

Vedanta affirms the concept of Ānanda as the essence and the goal of reality, and asserts that the individual self (Atman) is identical to the Absolute Reality (Brahman). Vedanta also maintains that the apparent diversity and multiplicity of the world is due to ignorance (Avidya) and illusion (Maya), which veil the true nature of reality and cause suffering and bondage. Vedanta aims to remove this ignorance and illusion through the means of knowledge (Jnana), which leads to the realization of one’s true identity as Brahman, and the attainment of liberation (Moksha) and bliss (Ānanda).

However, within Vedanta, there are different sub-schools that offer different interpretations and explanations of the nature and the relationship between Brahman, Atman, and the world. The three main sub-schools of Vedanta are Advaita, Vishishtadvaita, and Dvaita.

Advaita

Advaita is the most prominent and influential sub-school of Vedanta, founded by the great philosopher and saint Adi Shankara (8th century CE). Advaita means “non-dualism”, and it asserts that there is only one reality, which is Brahman, and that everything else is illusory and unreal. Advaita holds that Brahman is the only existence, consciousness, and bliss, and that the individual self (Atman) is nothing but Brahman itself. Advaita also maintains that the world is a product of ignorance (Avidya) and illusion (Maya), which create a false sense of duality and diversity. Advaita aims to dispel this ignorance and illusion through the means of knowledge (Jnana), which reveals the true nature of reality as non-dual and blissful.

Advaita views Ānanda as the intrinsic and essential nature of Brahman and Atman, and as the ultimate goal of human life. Advaita also distinguishes between different levels and degrees of Ānanda, depending on the degree of ignorance and attachment. Advaita identifies four main levels of Ānanda, which are:

• Vishayananda: This is the lowest level of Ānanda, which is derived from the enjoyment of sense objects and worldly pleasures. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to attachment, delusion, and bondage to the cycle of existence (Samsara).
• Vasanananda: This is the next level of Ānanda, which is derived from the satisfaction of desires and the ulfilment of expectations. This level of Ānanda is based on internal factors and is more stable and lasting than Vishayananda. However, it is still subject to fluctuations and limitations, as it depends on the quality and quantity of desires and expectations.
• Vidyananda: This is the higher level of Ānanda, which is derived from the knowledge of the self and the reality. This level of Ānanda is independent of external and internal factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends attachment and aversion. This level of Ānanda is also known as Jivanmukti, or liberation while living.
• Brahmananda: This is the highest level of Ānanda, which is identical to the essence and the goal of reality, which is Brahman. This level of Ānanda is beyond description and comparison, as it is the absolute and infinite bliss. It is also beyond birth and death, as it is the eternal and immortal reality. This level of Ānanda is also known as Videhamukti, or liberation after death.

Advaita aims to help individuals attain the highest level of Ānanda, which is Brahmananda, by removing the ignorance and illusion that obscure the true nature of reality and the self. Advaita prescribes various methods and practices, such as discrimination (Viveka), detachment (Vairagya), self-inquiry (Atma Vichara), and meditation (Dhyana), to achieve this goal. Advaita also emphasizes the role of a qualified teacher (Guru) and a valid means of knowledge (Pramana) in guiding and facilitating the realization of Ānanda.

Vishishtadvaita

Vishishtadvaita is another prominent sub-school of Vedanta, founded by the philosopher and saint Ramanuja (11^th century CE). Vishishtadvaita means “qualified non-dualism”, and it asserts that there is one reality, which is Brahman, but that reality is qualified by attributes and modes. Vishishtadvaita holds that Brahman is the supreme existence, consciousness, and bliss, and that the individual self (Atman) is a part of Brahman, but not identical to it. Vishishtadvaita also maintains that the world is real and not illusory, and that it is a manifestation of Brahman’s creative power (Shakti).

Vishishtadvaita views Ānanda as the intrinsic and essential nature of Brahman and Atman, and as the ultimate goal of human life. Vishishtadvaita also distinguishes between different levels and degrees of Ānanda, depending on the degree of knowledge and devotion. Vishishtadvaita identifies three main levels of Ānanda, which are:

• Samsarananda: This is the lowest level of Ānanda, which is derived from the enjoyment of sense objects and worldly pleasures. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to bondage and rebirth in the cycle of existence (Samsara).
• Mukti Ānanda: This is the next level of Ānanda, which is derived from the liberation from the cycle of existence (Moksha). This level of Ānanda is based on the knowledge of the self and the reality, and the realization of one’s relationship with Brahman. This level of Ānanda is independent of external factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends attachment and aversion. This level of Ānanda is also known as Kaivalya, or isolation.
• Bhagavat Ānanda: This is the highest level of Ānanda, which is derived from the devotion to and the service of Brahman, who is also known as the Supreme Lord (Bhagavan) or the Supreme Personality of Godhead (Purushottama). This level of Ānanda is based on the love of the self and the reality, and the realization of one’s identity with Brahman. This level of Ānanda is beyond description and comparison, as it is the supreme and infinite bliss. It is also beyond birth and death, as it is the eternal and immortal reality. This level of Ānanda is also known as Paramapada, or the supreme abode.

Vishishtadvaita aims to help individuals attain the highest level of Ānanda, which is Bhagavat Ānanda, by cultivating the knowledge and the devotion that enable the union with Brahman. Vishishtadvaita prescribes various methods and practices, such as ethical conduct (Dharma), self-surrender (Prapatti), worship (Puja), and chanting (Nama), to achieve this goal. Vishishtadvaita also emphasizes the role of a compassionate teacher (Acharya) and a personal deity (Ishta Devata) in guiding and facilitating the realization of Ānanda.

Dvaita

Dvaita is another prominent sub-school of Vedanta, founded by the philosopher and saint Madhva (13^th century CE). Dvaita means “dualism”, and it asserts that there are two realities, which are Brahman and the world. Dvaita holds that Brahman is the supreme existence, consciousness, and bliss, and that the individual self (Atman) is distinct and separate from Brahman. Dvaita also maintains that the world is real and not illusory, and that it is a creation of Brahman’s will (Sankalpa).

Dvaita views Ānanda as the intrinsic and essential nature of Brahman, and as the ultimate goal of human life. Dvaita also distinguishes between different levels and degrees of Ānanda, depending on the degree of merit and grace. Dvaita identifies five main levels of Ānanda, which are:

• Samsarananda: This is the lowest level of Ānanda, which is derived from the enjoyment of sense objects and worldly pleasures. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to bondage and rebirth in the cycle of existence (Samsara).
• Mukti Ānanda: This is the next level of Ānanda, which is derived from the liberation from the cycle of existence (Moksha). This level of Ānanda is based on the merit of one’s actions (Karma) and the grace of Brahman (Prasada). This level of Ānanda is independent of external factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends attachment and aversion. This level of Ānanda is also known as Salokya, or residing in the same realm as Brahman.
• Samipya Ānanda: This is the higher level of Ānanda, which is derived from the proximity to Brahman. This level of Ānanda is based on the merit of one’s devotion (Bhakti) and the grace of Brahman (Anugraha). This level of Ānanda is more intense and lasting than Mukti Ānanda. It is also more blissful and joyful, as it reflects the beauty and the glory of Brahman. This level of Ānanda is also known as Samipya, or being near to Brahman.
• Sarupya Ānanda: This is the higher level of Ānanda, which is derived from the similarity to Brahman. This level of Ānanda is based on the merit of one’s service (Seva) and the grace of Brahman (Kripa). This level of Ānanda is more intense and lasting than Samipya Ānanda. It is also more blissful and joyful, as it reflects the attributes and the qualities of Brahman. This level of Ānanda is also known as Sarupya, or having the same form as Brahman.
• Sayujya Ānanda: This is the highest level of Ānanda, which is derived from the union with Brahman. This level of Ānanda is based on the merit of one’s surrender (Sharanagati) and the grace of Brahman (Daya). This level of Ānanda is beyond description and comparison, as it is the supreme and infinite bliss. It is also beyond birth and death, as it is the eternal and immortal reality. This level of Ānanda is also known as Sayujya, or being one with Brahman.

Dvaita aims to help individuals attain the highest level of Ānanda, which is Sayujya Ānanda, by cultivating the merit and the grace that enable the union with Brahman. Dvaita prescribes various methods and practices, such as ethical conduct (Dharma), self-surrender (Prapatti), worship (Puja), and chanting (Nama), to achieve this goal. Dvaita also emphasizes the role of a devoted teacher (Acharya) and a personal deity (Ishta Devata) in guiding and facilitating the realization of Ānanda.

Samkhya

Samkhya is another prominent and influential school of philosophy within Sanatana Dharma. It is considered to be one of the oldest and most rationalist schools of Indian philosophy, as it relies exclusively on reason and logic. Samkhya means “enumeration” or “analysis”, and it aims to provide a systematic and comprehensive account of the nature of reality, the self, and the goal of life.

Samkhya maintains a coherent dualism between matter (Prakriti) and the eternal spirit (Purusha). Prakriti is the source of all material phenomena, including the human mind and body. Prakriti is composed of three fundamental qualities or modes (Gunas), namely sattva (purity, harmony, intelligence), rajas (activity, passion, dynamism), and tamas (inertia, dullness, ignorance). These Gunas are constantly in flux and interaction, creating various forms and manifestations of Prakriti.

Purusha is the pure consciousness or the witness of Prakriti. Purusha is absolute, independent, free, and beyond perception and description. Purusha is also plural, meaning that there are infinite numbers of individual souls or spirits, each distinct and separate from each other and from Prakriti.

Samkhya views Ānanda as the intrinsic and essential nature of Purusha, and as the ultimate goal of human life. Samkhya also distinguishes between different levels and degrees of Ānanda, depending on the degree of bondage and liberation. Samkhya identifies two main levels of Ānanda, which are:

• Samsarananda: This is the lowest level of Ānanda, which is derived from the enjoyment of sense objects and worldly pleasures. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to bondage and rebirth in the cycle of existence (Samsara).
• Kaivalya Ānanda: This is the highest level of Ānanda, which is derived from the liberation from the cycle of existence (Kaivalya). This level of Ānanda is based on the discrimination (Viveka) between Prakriti and Purusha, and the detachment (Vairagya) from Prakriti and its products. This level of Ānanda is independent of external factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends attachment and aversion. This level of Ānanda is also known as Moksha, or liberation.

Samkhya aims to help individuals attain the highest level of Ānanda, which is Kaivalya Ānanda, by providing a rational and empirical analysis of the nature of reality, the self, and the goal of life. Samkhya prescribes various methods and practices, such as ethical conduct (Dharma), self-control (Sanyama), meditation (Dhyana), and contemplation (Tarka), to achieve this goal. Samkhya also emphasizes the role of a valid means of knowledge (Pramana) and a reliable source of information (Shabda) in guiding and facilitating the realization of Ānanda.

Yoga

Yoga is another prominent and influential school of philosophy within Sanatana Dharma. It is considered to be a practical and experiential school of philosophy, as it focuses on the methods and techniques of achieving the goal of life. Yoga means “union” or “discipline”, and it aims to provide a systematic and comprehensive path of self-realization and liberation.

Yoga is closely related to Samkhya, as it accepts the dualism between matter (Prakriti) and the eternal spirit (Purusha). However, Yoga differs from Samkhya in its emphasis on the role of the mind (Chitta) and its modifications (Vrittis) in the process of bondage and liberation. Yoga also differs from Samkhya in its recognition of the existence and the importance of a supreme reality or a personal deity (Ishvara), who is the source and the guide of the path of Yoga.

Yoga views Ānanda as the intrinsic and essential nature of Purusha, and as the ultimate goal of human life. Yoga also distinguishes between different levels and degrees of Ānanda, depending on the degree of control and mastery over the mind and its modifications. Yoga identifies four main levels of Ānanda, which are:

• Samsarananda: This is the lowest level of Ānanda, which is derived from the enjoyment of sense objects and worldly pleasures. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to bondage and rebirth in the cycle of existence (Samsara).
• Nirvana Ānanda: This is the next level of Ānanda, which is derived from the cessation of the mind and its modifications. This level of Ānanda is based on the control of the mind and its fluctuations, and the attainment of a state of peace and calmness. This level of Ānanda is independent of external factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends attachment and aversion. This level of Ānanda is also known as Nirvana, or extinction.
• Bhava Ānanda: This is the higher level of Ānanda, which is derived from the absorption of the mind in the object of meditation. This level of Ānanda is based on the mastery of the mind and its concentration, and the attainment of a state of bliss and ecstasy. This level of Ānanda is more intense and lasting than Nirvana Ānanda. It is also more blissful and joyful, as it reflects the beauty and the glory of the object of meditation. This level of Ānanda is also known as Bhava, or existence.
• Brahma Ānanda: This is the highest level of Ānanda, which is derived from the union of the mind with the supreme reality or the personal deity (Ishvara). This level of Ānanda is based on the surrender of the mind and its will, and the attainment of a state of oneness and love. This level of Ānanda is beyond description and comparison, as it is the supreme and infinite bliss. It is also beyond birth and death, as it is the eternal and immortal reality. This level of Ānanda is also known as Brahma, or the Absolute.

Yoga aims to help individuals attain the highest level of Ānanda, which is Brahma Ānanda, by providing a systematic and comprehensive path of self-realization and liberation. Yoga prescribes various methods and practices, such as ethical conduct (Yama), personal discipline (Niyama), physical postures (Asana), breath control (Pranayama), sensory withdrawal (Pratyahara), concentration (Dharana), meditation (Dhyana), and absorption (Samadhi), to achieve this goal. Yoga also emphasizes the role of a qualified teacher (Guru) and a personal deity (Ishta Devata) in guiding and facilitating the realization of Ānanda.

The Pursuit of Happiness in Daily Life

So far, we have explored the concept of Ānanda from the perspective of various philosophical schools within Sanatana Dharma. However, Ānanda is not only a theoretical or abstract concept, but also a practical and experiential one. Ānanda is not only the ultimate goal of human life, but also the guiding principle of daily life. Sanatana Dharma offers various ways and means of pursuing and cultivating happiness in everyday life, emphasizing how happiness is not dependent on external circumstances, but on internal attitudes and actions.

Sanatana Dharma recognizes that human life is composed of four main goals or pursuits, which are:

• Dharma: This is the goal of ethical conduct and moral duty, which involves following the universal and the personal laws of righteousness and harmony. Dharma is the foundation of happiness, as it ensures the order and the balance of the individual and the society. Dharma also provides the guidance and the direction for the other goals of life.
• Artha: This is the goal of material wealth and prosperity, which involves acquiring and managing the resources and the means of living. Artha is the support of happiness, as it enables the fulfillment of the basic and the higher needs of the individual and the society. Artha also provides the opportunity and the challenge for the other goals of life.
• Kama: This is the goal of sensual pleasure and enjoyment, which involves experiencing and expressing the beauty and the joy of life. Kama is the expression of happiness, as it reflects the creativity and the diversity of the individual and the society. Kama also provides the motivation and the inspiration for the other goals of life.
• Moksha: This is the goal of spiritual liberation and bliss, which involves realizing and manifesting the true nature and the purpose of life. Moksha is the culmination of happiness, as it transcends the limitations and the sufferings of the individual and the society. Moksha also provides the vision and the destination for the other goals of life.

Sanatana Dharma advises individuals to pursue and balance these four goals of life, according to their stage and situation in life, and in harmony with the natural and the social environment. Sanatana Dharma also suggests various rituals, practices, and ethical principles that contribute to a life of fulfillment and joy. Some of these are:

• Samskaras: These are the rites of passage that mark the important events and transitions in the life of an individual, such as birth, initiation, education, marriage, and death. Samskaras are meant to sanctify and celebrate the different phases and aspects of life, and to impart the values and the teachings of Sanatana Dharma. Samskaras also help to cultivate a sense of identity and belonging, and to connect the individual with the family, the community, and the cosmos.
• Puja: This is the ritual worship of the divine, which involves offering prayers, praises, and offerings to a chosen deity or a sacred symbol. Puja is meant to express gratitude and devotion to the divine, and to seek blessings and guidance for the well-being and the happiness of the individual and the society. Puja also helps to cultivate a sense of reverence and love, and to connect the individual with the divine presence and power.
• Yajna: This is the ritual sacrifice or service, which involves offering one’s time, energy, and resources for the benefit of others and the environment. Yajna is meant to express generosity and compassion to the creation, and to seek harmony and peace for the individual and the society. Yajna also helps to cultivate a sense of responsibility and altruism, and to connect the individual with the natural and the social order.
• Dana: This is the act of giving or charity, which involves sharing one’s wealth, knowledge, and skills with those who are in need or deserving. Dana is meant to express kindness and benevolence to the fellow beings, and to seek happiness and prosperity for the individual and the society. Dana also helps to cultivate a sense of detachment and abundance, and to connect the individual with the universal and the personal law of karma.
• Ahimsa: This is the principle of non-violence or non-harm, which involves avoiding any action, speech, or thought that causes injury or suffering to oneself or others. Ahimsa is meant to express respect and care for the life and the dignity of all beings, and to seek freedom and bliss for the individual and the society. Ahimsa also helps to cultivate a sense of peace and harmony, and to connect the individual with the essence and the goal of reality, which is Ānanda.

Thus, Sanatana Dharma provides a holistic and comprehensive framework for understanding and cultivating happiness in daily life, emphasizing how happiness is not a matter of chance or circumstance, but a matter of choice and action.

Devotional Paths and Divine Bliss

However, Ānanda is not only a rational or experiential concept, but also a relational and emotional one. Ānanda is not only the realization and the manifestation of one’s true nature, but also the expression and the celebration of one’s love for the divine. Ānanda is not only the ultimate goal of human life, but also the guiding principle of devotional life.

Sanatana Dharma offers various devotional paths and traditions that aim to cultivate and experience a sense of divine bliss (Bhagavat Ānanda) in human life. These paths and traditions emphasize the role of faith, love, and surrender in the pursuit of happiness, and the relationship between the individual soul (Jiva) and the supreme soul (Paramatma) or the personal deity (Ishta Devata). These paths and traditions also provide various forms and modes of expressing and experiencing devotion, such as songs, stories, rituals, festivals, and pilgrimages.

Among the various devotional paths and traditions within Sanatana Dharma, three of the most prominent and influential ones are Bhakti, Vaishnavism, and Shaivism.

Bhakti

Bhakti is the most popular and universal path of devotion within Sanatana Dharma. It derives its name from the term “Bhakti”, which means “love”, “devotion”, or “attachment”. Bhakti is based on the idea that the supreme reality or the personal deity can be approached and attained through love and devotion, rather than through knowledge or action. Bhakti is also based on the idea that the supreme reality or the personal deity is not only the source and the goal of happiness, but also the object and the subject of happiness.

Bhakti views Ānanda as the intrinsic and essential nature of the supreme reality or the personal deity, and as the ultimate goal of human life. Bhakti also distinguishes between different levels and degrees of Ānanda, depending on the degree of intimacy and intensity of the relationship between the devotee and the deity. Bhakti identifies nine main levels of Ānanda, which are:

• Shravana Ānanda: This is the lowest level of Ānanda, which is derived from listening to the names, the attributes, and the stories of the supreme reality or the personal deity. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to attachment and expectation.
• Kirtana Ānanda: This is the next level of Ānanda, which is derived from singing, chanting, or reciting the names, the attributes, and the stories of the supreme reality or the personal deity. This level of Ānanda is based on internal factors and is more stable and lasting than Shravana Ānanda. However, it is still subject to fluctuations and limitations, as it depends on the quality and quantity of the sound and the emotion.
• Smarana Ānanda: This is the higher level of Ānanda, which is derived from remembering, meditating, or contemplating on the names, the attributes, and the stories of the supreme reality or the personal deity. This level of Ānanda is independent of external and internal factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends attachment and expectation.
• Pada Sevana Ānanda: This is the higher level of Ānanda, which is derived from serving, honoring, or worshipping the feet of the supreme reality or the personal deity. This level of Ānanda is based on the humility and the reverence of the devotee, and the grace and the mercy of the deity. This level of Ānanda is more intense and lasting than Smarana Ānanda. It is also more blissful and joyful, as it reflects the gratitude and the devotion of the devotee, and the protection and the guidance of the deity.
• Archanā Ānanda: This is the higher level of Ānanda, which is derived from offering, adorning, or decorating the image, the symbol, or the representation of the supreme reality or the personal deity. This level of Ānanda is based on the creativity and the generosity of the devotee, and the beauty and the glory of the deity. This level of Ānanda is more intense and lasting than Pada Sevana Ānanda. It is also more blissful and joyful, as it reflects the admiration and the appreciation of the devotee, and the magnificence and the splendor of the deity.
• Vandana Ānanda: This is the higher level of Ānanda, which is derived from praising, glorifying, or saluting the supreme reality or the personal deity. This level of Ānanda is based on the intelligence and the eloquence of the devotee, and the excellence and the greatness of the deity. This level of Ānanda is more intense and lasting than Archanā Ānanda. It is also more blissful and joyful, as it reflects the wisdom and the expression of the devotee, and the perfection and the supremacy of the deity.
• Dasya Ānanda: This is the higher level of Ānanda, which is derived from serving, obeying, or following the will of the supreme reality or the personal deity. This level of Ānanda is based on the loyalty and the dedication of the devotee, and the authority and the sovereignty of the deity. This level of Ānanda is more intense and lasting than Vandana Ānanda. It is also more blissful and joyful, as it reflects the faithfulness and the submission of the devotee, and the power and the dominion of the deity.
• Sakhya Ānanda: This is the higher level of Ānanda, which is derived from befriending, conversing, or playing with the supreme reality or the personal deity. This level of Ānanda is based on the intimacy and the affection of the devotee, and the friendship and the companionship of the deity. This level of Ānanda is more intense and lasting than Dasya Ānanda. It is also more blissful and joyful, as it reflects the closeness and the love of the devotee, and the kindness and the care of the deity.
• Madhurya Ānanda: This is the highest level of Ānanda, which is derived from loving, embracing, or uniting with the supreme reality or the personal deity. This level of Ānanda is based on the passion and the ecstasy of the devotee, and the romance and the union of the deity. This level of Ānanda is beyond description and comparison, as it is the supreme and infinite bliss. It is also beyond birth and death, as it is the eternal and immortal reality.

Bhakti aims to help individuals attain the highest level of Ānanda, which is Madhurya Ānanda, by providing a relational and emotional path of love and devotion. Bhakti prescribes various methods and practices, such as ethical conduct (Dharma), self-surrender (Prapatti), worship (Puja), and chanting (Nama), to achieve this goal. Bhakti also emphasizes the role of a loving teacher (Guru) and a personal deity (Ishta Devata) in guiding and facilitating the realization of Ānanda.

Deity-centric Traditions

Deity-centric traditions are the paths and traditions that focus on a specific aspect or manifestation of the divine, such as Vishnu, Shiva, Shakti, Ganesha, or Hanuman. These traditions are based on the belief that the divine is not only one, but also many, and that the devotees can choose and worship the form of the divine that appeals to them the most. These traditions are also based on the belief that the divine is not only transcendent, but also immanent, and that the devotees can experience and interact with the divine in various ways.

Deity-centric traditions affirm the concept of Ānanda as the essence and the goal of reality, and assert that the individual self (Atman) is a part of the divine (Brahman), but not identical to it. Deity-centric traditions also maintain that the world is real and not illusory, and that it is a manifestation of the divine’s creative power (Shakti) and playful sport (Lila). Deity-centric traditions aim to remove the sense of separation and duality between the devotee and the divine, and to establish a personal and intimate relationship of love and joy.

Deity-centric traditions view Ānanda as the intrinsic and essential nature of the divine and the devotee, and as the ultimate goal of human life. Deity-centric traditions also distinguish between different levels and degrees of Ānanda, depending on the degree of intimacy and intensity of the relationship between the devotee and the divine. Deity-centric traditions identify various levels of Ānanda, which are:

• Dasya Ānanda: This is the level of Ānanda, which is derived from serving and obeying the divine as a master or a lord. This level of Ānanda is based on the loyalty and the dedication of the devotee, and the protection and the guidance of the divine. This level of Ānanda is also known as Dasya, or servitude.
• Sakhya Ānanda: This is the level of Ānanda, which is derived from befriending and conversing with the divine as a friend or a companion. This level of Ānanda is based on the equality and the intimacy of the devotee, and the affection and the friendship of the divine. This level of Ānanda is also known as Sakhya, or friendship.
• Vatsalya Ānanda: This is the level of Ānanda, which is derived from nurturing and caring for the divine as a child or a parent. This level of Ānanda is based on the tenderness and the compassion of the devotee, and the sweetness and the innocence of the divine. This level of Ānanda is also known as Vatsalya, or parental love.
• Madhurya Ānanda: This is the level of Ānanda, which is derived from loving and adoring the divine as a lover or a beloved. This level of Ānanda is based on the passion and the attraction of the devotee, and the beauty and the charm of the divine. This level of Ānanda is also known as Madhurya, or conjugal love.

Deity-centric traditions aim to help individuals attain the highest level of Ānanda, which is Madhurya Ānanda, by providing a relational and emotional path of love and devotion. Deity-centric traditions prescribe various methods and practices, such as ethical conduct (Dharma), self-surrender (Prapatti), worship (Puja), and chanting (Nama), to achieve this goal. Deity-centric traditions also emphasize the role of a loving teacher (Guru) and a personal deity (Ishta Devata) in guiding and facilitating the realization of Ānanda.

Karma Yoga and the Joy of Selfless Action

Ānanda is not only a rational, experiential, relational, or emotional concept, but also a practical and ethical one. Ānanda is not only the realization of one’s true nature, or the expression of one’s love for the divine, but also the manifestation of one’s service to the creation. Sanatana Dharma offers a path of action and duty that aims to cultivate and manifest a sense of joy and contentment in human life. This path is known as Karma Yoga.

Karma Yoga is the path of selfless action, which involves performing one’s duties and responsibilities without any attachment to the results or outcomes. Karma Yoga is based on the belief that the world is governed by the law of cause and effect (Karma), and that every action has a consequence, either positive or negative. Karma Yoga is also based on the belief that the individual self (Atman) is a part of the cosmic self (Brahman), and that every action has an impact, either direct or indirect, on the whole creation.

Karma Yoga affirms the concept of Ānanda as the essence and the goal of reality, and asserts that the individual self (Atman) is identical to the cosmic self (Brahman). Karma Yoga also maintains that the world is real and not illusory, and that it is a field of action and learning for the individual self. Karma Yoga aims to remove the sense of egoism and selfishness that cause suffering and bondage, and to establish a sense of harmony and peace that lead to happiness and liberation.

Karma Yoga views Ānanda as the intrinsic and essential nature of the self and the reality, and as the ultimate goal of human life. Karma Yoga also distinguishes between different levels and degrees of Ānanda, depending on the degree of detachment and dedication of the individual. Karma Yoga identifies two main levels of Ānanda, which are:

• Samsarananda: This is the lowest level of Ānanda, which is derived from the enjoyment of sense objects and worldly pleasures. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to bondage and rebirth in the cycle of existence (Samsara).
• Nishkama Ānanda: This is the highest level of Ānanda, which is derived from the performance of selfless action without any attachment to the results or outcomes. This level of Ānanda is based on the detachment and the dedication of the individual, and the grace and the guidance of the reality. This level of Ānanda is independent of external factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends egoism and selfishness. This level of Ānanda is also known as Nishkama Karma, or action without desire.

Karma Yoga aims to help individuals attain the highest level of Ānanda, which is Nishkama Ānanda, by providing a practical and ethical path of action and duty. Karma Yoga prescribes various methods and practices, such as ethical conduct (Dharma), self-control (Sanyama), self-surrender (Prapatti), and selfless service (Seva), to achieve this goal. Karma Yoga also emphasizes the role of a wise teacher (Guru) and a moral code (Dharma) in guiding and facilitating the realization of Ānanda.

Mystical Experiences and Transcendental Bliss

Ānanda is not only a rational, experiential, relational, emotional, practical, or ethical concept, but also a mystical and transcendental one. Ānanda is not only the realization of one’s true nature, or the expression of one’s love for the divine, or the manifestation of one’s service to the creation, but also the experience of the ultimate reality and the supreme bliss. Sanatana Dharma offers various paths and techniques that aim to facilitate and induce mystical experiences and transcendental bliss in human life. These paths and techniques are known as Yoga.

Yoga is the science and art of self-realization, which involves various methods and techniques of achieving the union and communion with the reality. Yoga is based on the belief that the individual self (Atman) is identical to the cosmic self (Brahman), and that the apparent separation and duality between them is due to the ignorance and illusion of the mind and its modifications. Yoga is also based on the belief that the reality is the supreme existence, consciousness, and bliss, and that the individual can experience and realize this reality through various states and stages of consciousness.

Yoga affirms the concept of Ānanda as the essence and the goal of reality, and asserts that the individual self (Atman) is identical to the cosmic self (Brahman). Yoga also maintains that the world is real and not illusory, and that it is a manifestation of the reality’s creative power (Shakti) and playful sport (Lila). Yoga aims to remove the ignorance and illusion that cause suffering and bondage, and to establish the knowledge and the experience that lead to happiness and liberation.

Yoga views Ānanda as the intrinsic and essential nature of the self and the reality, and as the ultimate goal of human life. Yoga also distinguishes between different levels and degrees of Ānanda, depending on the degree of awareness and transcendence of the individual. Yoga identifies four main levels of Ānanda, which are:

• Vishayananda: This is the lowest level of Ānanda, which is derived from the enjoyment of sense objects and worldly pleasures. This level of Ānanda is dependent on external factors and is subject to change and decay. It is also mixed with pain and sorrow, as it leads to bondage and rebirth in the cycle of existence (Samsara).
• Vijnanananda: This is the next level of Ānanda, which is derived from the knowledge of the self and the reality. This level of Ānanda is based on the discrimination (Viveka) between the real and the unreal, and the detachment (Vairagya) from the unreal. This level of Ānanda is independent of external factors and is constant and unchanging. It is also free from pain and sorrow, as it transcends attachment and aversion.
• Anandananda: This is the higher level of Ānanda, which is derived from the bliss of the self and the reality. This level of Ānanda is based on the identification (Aikya) of the self with the reality, and the realization (Anubhava) of the reality as bliss. This level of Ānanda is more intense and lasting than Vijnanananda. It is also more blissful and joyful, as it reflects the essence and the goal of reality.
• Sahajananda: This is the highest level of Ānanda, which is derived from the natural and spontaneous state of the self and the reality. This level of Ānanda is based on the effortless and continuous awareness (Sahaja) of the self as the reality, and the experience (Sakshatkara) of the reality as the self. This level of Ānanda is beyond description and comparison, as it is the supreme and infinite bliss. It is also beyond birth and death, as it is the eternal and immortal reality.

Yoga aims to help individuals attain the highest level of Ānanda, which is Sahajananda, by providing a mystical and transcendental path of self-realization and liberation. Yoga prescribes various methods and techniques, such as ethical conduct (Yama), personal discipline (Niyama), physical postures (Asana), breath control (Pranayama), sensory withdrawal (Pratyahara), concentration (Dharana), meditation (Dhyana), and absorption (Samadhi), to achieve this goal. Yoga also emphasizes the role of a qualified teacher (Guru) and a valid means of knowledge (Pramana) in guiding and facilitating the realization of Ānanda.

Challenges and Obstacles on the Path to Happiness

Ānanda is not an easy or automatic achievement, but a difficult and deliberate one. Ānanda is not a given or a granted, but a sought and a earned. Ānanda is not a destination or a state, but a journey and a process. Along the way, there are many challenges and obstacles that may hinder or hamper the pursuit and the attainment of happiness. These challenges and obstacles may arise from within or without, and may be physical, mental, emotional, or spiritual.

Sanatana Dharma recognizes and addresses the various challenges and obstacles that individuals may encounter in their pursuit of happiness, and provides various insights and solutions to overcome them. Some of these are:

• Ignorance (Avidya): This is the root cause of all suffering and bondage, and the main obstacle to happiness. Ignorance is the lack of knowledge or the wrong knowledge of the true nature of reality, the self, and the goal of life. Ignorance leads to the identification of the self with the body, the mind, and the ego, and the attachment to the impermanent and the unreal. Ignorance also leads to the confusion and the delusion of the mind, and the distortion and the perversion of the perception and the action. Ignorance can be overcome by the cultivation of knowledge (Jnana), which involves the study and the reflection of the scriptures, the teachings, and the experiences that reveal the truth and the reality.
• Desire (Kama): This is the source of all agitation and disturbance, and the secondary obstacle to happiness. Desire is the craving or the longing for the objects and the pleasures of the senses and the world. Desire leads to the dissatisfaction and the discontentment of the mind, and the attachment and the aversion to the outcomes and the results. Desire also leads to the greed and the lust of the ego, and the exploitation and the violence of the action. Desire can be overcome by the cultivation of detachment (Vairagya), which involves the renunciation and the moderation of the objects and the pleasures of the senses and the world.
• Egoism (Ahamkara): This is the manifestation of all illusion and delusion, and the tertiary obstacle to happiness. Egoism is the sense of “I” or “mine” that arises from the identification of the self with the body, the mind, and the ego. Egoism leads to the pride and the arrogance of the mind, and the attachment and the identification with the roles and the statuses. Egoism also leads to the selfishness and the vanity of the ego, and the discrimination and the domination of the action. Egoism can be overcome by the cultivation of surrender (Prapatti), which involves the submission and the dedication of the self to the reality or the divine.
• Suffering (Dukha): This is the result of all ignorance, desire, and egoism, and the inevitable obstacle to happiness. Suffering is the pain or the sorrow that arises from the imperfection and the impermanence of the body, the mind, and the world. Suffering leads to the fear and the anxiety of the mind, and the attachment and the aversion to the situations and the events. Suffering also leads to the anger and the hatred of the ego, and the resistance and the reaction of the action. Suffering can be overcome by the cultivation of compassion (Karuna), which involves the empathy and the sympathy of the self to the others and the creation.

Thus, Sanatana Dharma provides a realistic and comprehensive analysis of the various challenges and obstacles that may arise on the path to happiness, and provides various methods and practices to overcome them. Sanatana Dharma also emphasizes the role of a compassionate teacher (Guru) and a moral code (Dharma) in guiding and facilitating the overcoming of the challenges and obstacles.

Conclusion

Ānanda is a Sanskrit word that means happiness, bliss, or joy. It is also a key concept in Sanatana Dharma, the eternal and universal way of life that encompasses various philosophical, devotional, practical, and mystical paths and traditions within the Indian subcontinent and beyond. Ānanda is considered to be the intrinsic and essential nature of reality, the self, and the goal of life, and the pursuit and attainment of Ānanda is the ultimate aim and aspiration of human existence.

Sanatana Dharma offers a holistic and comprehensive framework for understanding and cultivating Ānanda in daily life, emphasizing how Ānanda is not dependent on external circumstances, but on internal attitudes and actions. Sanatana Dharma also offers various paths and methods for pursuing and attaining Ānanda, depending on the individual’s temperament, preference, and situation. These paths and methods include:

• Philosophical Paths: These are the paths of knowledge and reason, which involve the study and the reflection of the scriptures, the teachings, and the experiences that reveal the truth and the reality of Ānanda. These paths include Vedanta, Samkhya, and Yoga.
• Devotional Paths: These are the paths of love and devotion, which involve the expression and the experience of the emotions and sentiments of the devotee towards the object of devotion, which may be the supreme reality or a personal deity. These paths include Bhakti and various deity-centric traditions.
• Practical Paths: These are the paths of action and duty, which involve the performance of one’s duties and responsibilities without any attachment to the results or outcomes, and the service of others and the environment. These paths include Karma Yoga and various ethical principles.
• Mystical Paths: These are the paths of self-realization and liberation, which involve various methods and techniques of achieving the union and communion with the reality, and the experience of the ultimate reality and the supreme bliss. These paths include Yoga and various states and stages of consciousness.

Along the way, there are many challenges and obstacles that may hinder or hamper the pursuit and the attainment of Ānanda. These challenges and obstacles may arise from within or without, and may be physical, mental, emotional, or spiritual. These challenges and obstacles include ignorance, desire, egoism, and suffering. Sanatana Dharma provides various insights and solutions to overcome these challenges and obstacles, and also emphasizes the role of a compassionate teacher and a moral code in guiding and facilitating the overcoming of the challenges and obstacles.

The concept of Ānanda in Sanatana Dharma is a rich and profound one, that has many implications and applications for human life and society. Ānanda is not only a personal and individual concept, but also a social and universal one. Ānanda is not only a subjective and relative concept, but also an objective and absolute one. Ānanda is not only a theoretical and abstract concept, but also a practical and experiential one. Ānanda is not only a rational, experiential, relational, emotional, practical, or ethical concept, but also a mystical and transcendental one.

By exploring and understanding the concept of Ānanda in Sanatana Dharma, we can gain a deeper and broader perspective on the meaning and the purpose of life, and the ways and means of achieving happiness and bliss. We can also appreciate and respect the diversity and the unity of the various paths and traditions within Sanatana Dharma, and the common and universal values and principles that they share. We can also learn and apply the various methods and practices that can help us to cultivate and manifest Ānanda in our daily life, and to share and spread Ānanda with others and the creation.

Ānanda is the essence and the goal of reality, the self, and the life. Ānanda is the ultimate aim and aspiration of human existence. Ānanda is the supreme and infinite bliss. May we all realize and enjoy Ānanda.