Happiness, Contentment and Suffering

Let us look at some basic issues afflicting mankind. Mankind is in constant search of happiness, not realizing that it is transient. Transient happiness will eventually lead to suffering. What he is really looking for is contentment, but doesn't know it. As a result there is suffering and this is what leads to continued seeking. In a question and answer format, let us now define some of these terms for further clarity. Yes, this may seem very basic to some advanced seekers and students of Advaita Vedanta. However, for most others it is an essential beginning step to inquiry into one's own identity. 

What is the difference between happiness and contentment? 

Happiness is a transient state of mind, an emotion that one experiences for a short period of time only. One mistakenly associates happiness to external objects. However, on careful analysis it becomes evident that happiness is experienced when the ego disappears and the mind is submerged in its Source. Happiness arises when a particular desire gets fulfilled and hence leaves one in a momentary state of desireless-ness. However, it is fleeting as another desire arises immediately. As a result, there is a (mistaken) impression that it is the object of desire that resulted in the happiness. This leads man to desire more of the same object thinking that more will lead to greater happiness. However, common sense experience tells one that more of the same object does not lead to more happiness. For example, you have a desire to eat ice cream and you eat one scoop and feel happy. You then think, maybe if I eat some more I will be more happy or satisfied. However, the second scoop and more scoops do not result in that and eventually you know what happens! 

On the other hand, contentment is a state of mind where there is peace. Not happiness, but peace. This happens when the mind realizes that the glass is already full. Nothing needs to be added or removed from the glass. Nothing needs to change. Everything is perfect as it IS. Hence, there is no pursuit of anything including pursuit of happiness. One is seeking nothing. One is wanting nothing. One does feel the need to discard anything. One does not say, " I don't like this" or "I like this". It is the perfect place to be. In fact, it is by Being that one finds contentment. Not being this or that. Just BEING!

Why does one want to be content?

Without realizing it, one wants to be content because it is his Natural State. Every one wants to be happy - permanently. It is the one desire of mankind that is common to everyone. However, as noted above, one doesn't know how to go about achieving the so called "permanent happiness". He equates it to something that can be "achieved" like everything else in life. Something that can be achieved through effort in the world of objects out there. As a result, one enters this never ending maze or matrix of chasing one object after the other, none of which result in the goal of "permanent happiness". As a result, one is constantly suffering. One thinks that there is something out there that will result in "complete satisfaction" and there will be no further desires. But, is it not a foolish desire to seek permanent happiness in a world of changing objects?  Permanence by its very definition means " no change".  What one really wants is "contentment". Not knowing this results in suffering. 

What is suffering?

Suffering is the state of mind, where one is not satisfied with what is. It is a state where one feels inadequate or incomplete. There is a feeling that something is missing and somehow if that missing thing or object or whatever can be obtained it would result in completeness or a state of "permanent happiness". Suffering is a main reason for one to search or seek in the first place. Almost always, one does not know what exactly they are seeking. They don't know what it is that is missing in their life. They have already earned a lot of wealth, a great name or fame, professional or career fulfillment, prosperity, good family, good health, a wonderful car and house, and great many awards and recognition. And YET, there is some inexplicable thing that is missing in life. The feeling of emptiness in the midst of plenty!! Everyone of us experiences this.

Why is this suffering created by the Creator? If He loves everybody, then why does He create suffering?

If the Creator or the Supreme did not create suffering, how else will mankind even bother to think about HIM? It is through the creation of suffering, that the Creator draws our attention towards HIM. After all, HE wants everyone of us to be content because HE loves us. If one has all that he or she needs (and there is no suffering) why would he or she even bother to seek HIM out? Suffering results in seeking. A confused man seeks an end to the suffering in the world of objects out there and hopes to bring an end to the suffering. He thinks that perhaps if I have more money, or fame, or greater achievement I will be complete and will not have to seek any more. Others may try to end the seeking through alcohol, drugs or relationships. 

So, who can say that they are not suffering? Only the one who no longer has to seek anything, anywhere or through any means, can experience an end to suffering. 

End to suffering = contentment with what IS. 

So, how does one go about starting to bring an end to suffering?

Simple question begs a simple answer. Remember that the One who Created suffering is the only One who can end it. All HE asks is for you to remember Him - always. Now that may seem easy, but is it? No! Why? Because, man is confused about his identity. All his life, he has pretended to be somebody or someone. He started out thinking he is a child, a son, a daughter.  Then he thought - "I am a student". Later, he took on the identity of his profession - " I am a doctor", or " I am an engineer" etc. Later still, he took on the identity of a lover, a husband, a father, a father-in-law, a grandfather, an old man etc. In fact, in a single day, he wears different identity hats. In fact, when asked he may happily accept all of the identities as himself or herself. "What is wrong with taking all the identities?" - he asks. The answer to that question is for the person to ask himself or herself this question - " Which of these identities wants an end to the suffering?" or "Which of these identities wants permanent happiness so that there is no more seeking of happiness?". A very sensible question, isn't it? For example - if a Computer Programmer asks a question regarding the code he is wanting to write. If instead of getting an answer to that question, someone comes along and gives him this response - "you should spend more time with your family instead of writing code." What?!! Makes no sense, doesn't it? Well, he gave him an answer as if he was asking him a question from the viewpoint of a husband or householder. 

A wise man may ask - "But wait, what if there is a permanent, unchanging identity behind all these identities? What if I have been confused about my identity all along?".

Where does the Guru come in all of this?

When a desperate, suffering man, after looking everywhere, seeking in all corners of the world, and finding no relief from suffering, and finally with sheer devotion and surrender asks the Creator for help, then the Guru is sent in to guide the suffering man with answers that would eventually bring an end to suffering. It is said that "When the student is ready, the Guru comes to the student". When the suffering seeker places complete faith in the teachings of the Guru, and surrenders fully to the Guru, the Guru who is all compassionate bestows the Knowledge upon the suffering seeker and thus brings about an end to the suffering. 

It is obvious that it is only when one surrenders the ego, which is the mind, to the Guru that one gets the ultimate Knowledge of one's own identity. Hanging on to one's ego and identity as a person and then making effort to find contentment is bound to result in failure. Giving up one's identity as a person ( knowing the ego is a ghost and non-existent) and surrendering completely in favor of the Guru is the easiest way to achieve contentment, which is nothing other than JUST BEING.

The Guru and Creator are one and the same. 

No Effort Is Needed To Be

 We all start the journey of seeking thinking we are the body with a mind. Hence, the idea of the Self or Guru appears to be something or some entity apart from "me" ( the body-mind entity). However, with the aid of the Guru, we begin the inquiry into the Source of the "me" or "mine". Initially, the inquiry may require periods of meditation wherein the meditator is sitting in one position and concentrating on an objective Guru or God. With practice, however, the separation between the meditator and the object of meditation gradually diminishes. At one point, the meditator and the object of meditation become one. There is complete surrender of the meditator to the Guru. This means there is no longer any hint of ego left. Only the one-ness prevails. 

When there is no meditator or doer, who is it that is making the effort? There is just this beingness without any duality. Is it not obvious that effortlessly the beingness IS. What effort is needed to BE? And by whom? 

As Shri Ramana Maharshi once said - 

Do not meditate - BE.

Do not think that you are - BE.

Don't think about being - you ARE.

I Want To Break Free

 Liberation or Moksha is an oft quoted term used in common literature as well as in Advaita Vedanta philosophy.  To one who is not familiar with the Advaita Vedanta philosophy, it can mean one of many things. According to the dictionary 'liberation' means "the act of setting someone free from imprisonment, slavery or oppression". Which means release from bondage of some sort.

Those who are familiar with Advaita Vedanta philosophy will recognize that liberation presupposes an individual's state of bondage.   Feeling of bondage is the direct result of the predicament of humans living in this precarious, unstable and changing world ( also called "samsara"). The human is part of the global structure of beginningless cycle of birth and death and rebirth. Bondage would therefore presuppose an endless cycle of suffering.  A suffering that begins with birth of the body-mind entity. 

Since a person has this ingrained feeling and conviction that he or she is indeed the body and the mind, some people may feel that liberation can only be possible after death.  Alternatively, one may be led to believe that an end to this suffering can only come about by a prolonged practice of some sort, whereby an "out of body experience" can be obtained. What they fail to realize however, is that no experience can last forever. All such pursuits will end in disappointment. It is the law of samsara that anything that has a beginning must end, anything that is born must die, anything that is obtained in the future will eventually be lost.  So, what then can a human do? 

Thankfully, the ancient rishis (sages) of India, had an answer to put an end to this suffering. They realized that this suffering happens due to the identification of the Ego (or Sense of "I" or Individuality) with the body-mind. As a result, an individual assumes ownership of the various experiences and nature of the body and the mind. He may say " I am short" or " I am miserable" or  "I am unhappy". He may appropriate any of the various characteristics of the body or the feelings, emotions and perceptions as his own. As a result, nothing is permanent or stable in this constantly changing world of objects, emotions and feelings and perceptions. He wants "permanent happiness" in an impermanent world. He wants "stability" in an inherently unstable world. He is looking for an end to this bondage related suffering in the world of changing objects, emotions and perceptions. He is looking in the wrong place. 

The rishis figured out that the answer for "breaking free from bondage" does not lie out there in the world, but rather it is within one's own self. It is not a question of "I want to break free", - but rather a question of "who is this 'I" that wants to break free"? Rather than turning the attention outwards to find a solution for this bondage and suffering, one should turn the attention inwards to the very subject or "I" that wants freedom or liberation from this bondage and suffering. It is ignorance that results in the perception of bondage. Ignorance is the main cause of suffering. 

Just like darkness can only be eliminated by light, the ignorance can only be eliminated by Knowledge. 

Your Identity is the Cause of Suffering

 If a seeker is asked why they commenced on this spiritual journey, most if not all, will reply that they are suffering. Many may associate this feeling of suffering with emotional states of depression or anxiety  or low self esteem, or incompleteness, or absence of worldly possessions or obstacles to fulfillment of desires. They look all over for an end to whatever they are suffering from. Hence the large number of self help resources available to mankind. But even a sincere seeker, rarely if ever questions - " who is this 'I' or 'me' that is suffering?"

Not surprisingly, the answer to this very question will put an end to all suffering. Yes, all suffering.  For anyone to suffer, there must be an entity that "suffers".  Hence, it is very important to find out "who is suffering?". The answer that comes to mind immediately is - " I am suffering".  Let us break this sentence up for better understanding. There is obviously here a presumed subject - "I".  If one can focus their complete attention on figuring out this "I", a lot would be accomplished.  You may ask - " How can that be possible? ". Well, let us see.

You have taken it for granted that you are the body-mind entity.  An individual, "I" with a unique body and mind, unlike anyone else that is around.  Is this assumption correct? Can the body say it is "I"? The body is made up of the five elements - mostly water, but also minerals (earth), air, space and heat (fire). Can any of these elements say "I am" or " I exist"? Can water ever say - " I am water"? Can earth say _" I am earth"?  And so on. The body being made up of insentient elements cannot obviously say "I ".  A dead body does not say " I am dead". The body is right there, but the one saying "I" is no more.  So, who or what is this "I"? And where did this "I" go (if at all)? Would you not want to know now ?  

The Pure Consciousness does not say "I".  In deep sleep, in the absence of the body-mind, is there any feeling or sense of "I"?  However, it cannot be denied that there is an "I" that is aware of the state of sleeping. For, is it not the same "I" that is present in all the three states of waking, dream and deep sleep? Upon awakening by stating - " I slept happily", one indicates that he or she was present during the state of deep sleep.  

If the Pure Consciousness does not say "I" and the body does not say "I", would you not want to know who exactly says "I"? Or better still, find out where does this idea of "I" come from? What is absent during deep sleep is the mind which is present in the state of waking. What arises upon waking is this spontaneous arising of the "I-thought" along with the world. The first thought that arises is "I". All other thoughts are linked to this "I-thought". Can a thought be you? Or are you the one who is aware of the thoughts? 

The "I-thought" is the ego or the idea of being an individual with a body and mind. When the source of the "I-thought" is pursued, the "I-thought" vanishes thereby revealing the "I-less -I" which is self shining.  This "I-I " is not an object of perception. It is only when the false "I" ( the I-thought) upon inquiry vanishes, that the Source ( which is the "Real I") reveals itself. 

The cause of all suffering is the false identification with the body-mind entity. One falsely assumes that he or she is an individual with a body and a mind and hence suffers the vicissitudes of the body and mind. By taking something that is not you, as yourself, you have brought upon suffering.  The only way to end this suffering caused by misidentification is to find out your correct identification. This has to be done by you and none other.  Just like a sick person who can benefit only if he takes the medicine. If someone else takes the medicine the sick person still remains sick. The only way is to do Self Inquiry.

Just Focus Your Attention on the "I"

When it comes to the spiritual practice of Self Inquiry, it is actually very simple.  However, because it is approached improperly, it seems complicated or even impossible. Let us look at this issue in some detail.

When a seeker first comes to the topic of Non-duality or Advaita, he or she (going forwards for sake of ease of writing, only the pronoun "he" shall be used although it encompasses all) approaches it like any other objective knowledge.  He takes for granted that he is an entity -  the idea that "I am a body made up of flesh and bones" - who is going to study and attain knowledge about the non-dual Reality just like he would any other objective knowledge. While initially this approach is perfectly alright, eventually difficulty will be encountered. By this approach, only an inferential knowledge can be gained. Meaning thereby, one can understand some of the basic principles about the Unreal and the Real. However,  Knowledge about the Ultimate Reality will not be obtained by this method. 

As long as one does inquiry of the Self maintaining a separate and independent idea or conviction of being a body-mind entity, there is no hope of realizing the Self. The Self is not some thing that is to be attained. Such an approach will only lead one down a rabbit hole of innumerable concepts about the nature of the Self, all of which would be false since they are just concepts.  The non-conceptual Self cannot be known in the form of concepts!

In Self Inquiry, the most important investigation is actually to find out if and where the "I" exists.  Yes, this "I' is the same "I am the body with a mind" entity we are talking about - i.e. you, the reader.  Let us see, right here and now, if there is actually an entity that is reading this passage. In this case, the passage is the object of the vision and there is apparently an entity calling himself the "reader' of this passage (the subject). To keep things simple, the passage appears as an image on the retina of the eye thereby triggering electrical impulses. The electrical impulses travel via the Optic Nerve and reach the portion of the brain called the Visual Cortex. So far, so good.  But, is there really some entity or someone who is analyzing the electrical information? Look carefully to see if there is really an entity, an occupant in the solid mass of tissue called the brain, who is looking out through the windows called the eyes and then declaring " I am seeing". Or, as is obvious on careful analysis, what is obviously a mass of water and other elements (constituting the brain) is incapable of actually "seeing" or even "analyzing" the information received at the visual cortex.  So, who is this "I" that is apparently reading or analyzing the information and where is the location for this "I"? The same investigation can be done for other actions or sensations that are perceived by the body.  Further, the same investigation can be done asking - who is the "feeler" or the "thinker"?

So, it becomes clear from the inquiry, that there is a mysterious entity called "I"- an owner occupant-  that takes ownership of the body and all its actions and also ownership of the thoughts and feelings.  One must investigate, who exactly is this "I" who has appeared in the waking and the dream states to take ownership of the body and mind? However, this "I", along with the world of objects seems to somehow disappear or subside in deep dreamless sleep. Yet, when one wakes up from sleep, one usually has memory of having slept as is obvious, when upon waking, one states - " I slept happily".  It is obvious that there is some other non-entity that is aware of the three states of wakefulness, dream and deep sleep and yet is unaffected by all these states. That which is beyond these three states is referred to as the "Turiya" (literally meaning the fourth). However, it is not a state since the other three states appear in it. To avoid going down the rabbit hole, let us get back to you - the "I" - the doer, the reader, the thinker, the feeler, the perceiver, the sufferer, the enjoyer etc.

There are many other investigative methods mentioned in the Advaitic literature and shastras. Regardless of which method you use, the focus of attention should always be on this " I am the body" idea. Where did the idea or thought "I am the body" arise from? What is the source? Is the "I" an entity or is it just a thought?  What are thoughts? Is there any such thing called the "mind"? Or is the mind just thoughts and nothing else? Hang on to the "I -thought" once you have established that it is just a thought. Is it not true that all other thoughts are anchored to this "I- thought"? Can other thoughts exist in the absence of the "I-thought"? Do you exist in the absence of thoughts? 

Knowing the Self is being the Self. When the idea of individuality disappears, the Self which is always self shining and always here and now becomes self evident. No one has to go searching for the Sun using a lamp! Eventually, you will realize that the entire exercise of self inquiry is being played out in the mind, which in itself has no existence apart from the Self. It is ONLY when the mind finally becomes STILL, that the Pure Awareness shines through. The way to stillness is to inquire who is this "I" and the "I" disappears like a ghost or phantom - as it no longer has any object or form to hold on to. Stillness is beingness. 

Intense Devotion

In the pursuit of Jnana (Knowledge), the seeker eventually disappears, for the seeker is after all the sought. There is just this One-ness remaining.  Do not try to describe this One-ness, for as soon as you do, you are out of it. Just like one cannot describe the experience of deep sleep while in deep sleep, the same way one cannot try to describe the feeling of One-ness. There are no words to describe IT. Yet, there is no denying IT, for the feeling is always and ever present for every single being. "Then, why can't I feel it?' is perhaps the most common question from a seeker. The answer is simple yet overlooked. You are simply ignoring IT. The mind turned outwards is the world, the universe and the objects. The mind turned inwards merges into the Source (call It by whichever name you want). Then, who remains to ask this question?

The seeker will have an intuitive feeling of re-discovery of the Source. How? There arises in him/her, an intense devotion for the Guru. An intense love for the Guru. An intense sense of gratitude towards the Guru. Tears of love, joy, gratitude, peace, and devotion will flow spontaneously towards the Guru. For, after all the Guru has embraced you completely. So completely that you have disappeared and become one with the Guru. The only way to repay the debt to the Guru, is to always and constantly think of the Guru. 

For those seekers who think that the paths of Jnana (Knowledge) and Bhakti (Devotion) are two different paths, may eventually come to realize that Devotion is the end result.  Hence there is a saying that Devotion is the mother of Knowledge (Jnanamata).