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. 

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.

Consciousness is All There Is

All there is, is consciousness. It means that whatever is perceived is because of consciousness and is a content of consciousness. The contents of consciousness cannot be anything other than consciousness. There can be no world without the body. There can be no body without the mind. The mind is nothing but a bundle of thoughts. The mind creates the idea of individuality. Because of this creation of individuality or the first Person, the "I-thought", there is an idea of separation of the individual from the rest of creation. Because, there is a first Person, there is the idea of a second person, and third person and so on and so forth. There cannot be a mind without consciousness. Consciousness is the source of the mind.  Finally, there cannot be consciousness without the Absolute. The Absolute is the Ultimate Truth or Reality.

When the great Sages of the past talked about individual or personal consciousness versus universal consciousness, they were trying to make it easier for the seeker to understand the essence of the teaching of Advaita or non-duality from the perspective of the relative since the seeker thinks everything is relative to him or her. Actually, there is no such thing as individual or personal consciousness. Consciousness is consciousness. So, what creates the idea of individuality? The consciousness (which is the same everywhere) identifies with the body and this identity is established through the ego or the I-thought. By creation of the ego, the unlimited consciousness now believes itself to be a limited entity, the body and creates the idea of being a person, a first person -"I".  Thereby, begins all the miseries for this so called individual. Now, this individual, the first person, which is nothing but a thought (the "I-thought"), pretends to be the doer of actions and the reaper of the fruits of the actions and in doing so wants to avoid unhappiness and believes that eternal or unending happiness can be achieved by pursuing a course of right action. And thinking that the body is the form representing him or her, this individual goes through the repeated cycles of misery and suffering.  This non-entity called "I", now wants to seek out the Real Self. Really? Now, how can there be two selves? It is amazing indeed that being the Reality, you want to seek out the Reality!  Strange is this world indeed! The Guru comes along and advises careful inquiry into the nature and source of this very individual by the individual, and then it becomes clear that there is actually no individual at all in the first place. The ego is like a ghost which vanishes upon searching for it.  The mind has created the idea of being an individual entity where none exists. Then this individual believing itself to be suffering wants to pursue sadhana (or spiritual practice) to get out of this suffering and misery by seeking out the Reality.  Is it not clear that the whole idea of a seeker and seeking is just playing out in the mind. No mind, no seeker, no seeking- just being.

In self-inquiry, one is looking for the source of the ego. In doing so, the ego vanishes and is replaced by the unlimited, expanse of consciousness which takes over and there is immediate realization of the Real Self as the cause of this universe. There is no sense of an "I' when the mind is turned inwards to its Source.  The mind, in turning inwards to the Source, actually disappears in favor of the Real Self or the consciousness. If all is consciousness, who are you?

Absolutely Effortless

You want to know the Self. You want Self-Realization. You have been told by many a Guru and through literature that Self-Realization can be attained by anyone and everyone. All it needs is a certain practice or ritual to be performed by you on a regular basis. Simple, you have been told. Well, if it is that simple then why have you not got it as yet, you wonder. You have tried it all, be it Yoga, Pranayama, Meditation, Mantra Chanting, Kirtans, Spiritual Seminars, Spiritual Books, Bhajans, and still you are suffering.  You begin to question  "Is Advaita Vedanta a philosophy only, with no practical value?". 

Contrary to the conclusion you may have reached, the Guru has actually told you repeatedly that you ARE already what you are seeking. So, you cannot fault the Guru for making it amply simple and clear. It is obvious, that the one to burden the entire blame would be you - the seeker. The Guru has told you that you can never know the Self objectively. Yet, you insist on knowing the Self objectively. The Guru has told you that you cannot become what you already ARE. Yet, you insist on some action or path that will somehow lead you to your own Self.  To become something other than what you already are.  You believe that you have to DO something to GET something.  Does that not sound ridiculous on your part to keep on insisting on a method or practice (sadhana) when the Guru keeps pointing you in the opposite direction. All actions and practices (sadhana)will lead you away from your Self.  The very idea of doing some action or practice is due to the mental conditioning since childhood that to achieve anything one must put in effort and act accordingly. All actions are generally done with the intention of getting results or fruits of the action.  Even the spiritual action or spiritual practice or sadhana.  This desire to attain something which you believe you do not already have, is the so called suffering.  You feel incomplete and hence you believe there is a need to act or do some practice to become complete and put an end to the suffering. Now, it is easy for some teacher to say "act without caring about the results", but you very well know that it is next to impossible to comply with that statement. Don't fool yourself otherwise.

Is there really anything you can do? Well, are we not back to square one with that question? Well, yes, there is a practice which is actually not a practice as such. It is a way of denying reality to something which is false. It is way of realizing the false as false. There is nothing you can do or have done to attain the Self. The Self is already realized.  You already KNOW YOU ARE.  The only way to Self Realization  or Understanding is to do Self Inquiry. By the action of Self-Inquiry, the one who is in the wrong belief of being an entity doing the action ceases to exist as an entity. The Self which is self effulgent, self shining, and self evident continues being so as always and Realization is nothing other than the seeker ceasing to continue in the false belief of being a separate entity. Although, to the seeker, there is apparent action and practice being performed, as soon as the Clarity of Seeing becomes evident, such a question does not arise anymore. You (as a seeker) are just as false as the appearance of the world that you believe in. All action is just as illusory as the world itself.

You have never done anything and will never do anything. You always have been and always will be solid, non moving, action-less, silent witness to the appearance which is constantly changing and moving and seemingly acting. The one who thinks is doing any sadhana (practice) is false and must realize the falseness of itself.  Being as you are is absolutely effortless.

Nobody, Somebody and Everybody

To begin with you are a nobody, a no-body. This nobody gave rise to the feeling of being somebody or rather this body. Actually, it is the nobody getting confused and thinking it is somebody.  With the notion of being a somebody,  this same nobody which was the essence of peace and bliss, started suffering. Because the notion of being somebody meant being separate from other bodies, it started feeling insecure and vulnerable. As a somebody, it felt alienated in this world of other bodies, which it assumed are not itself since they appear to be separate from this body. This somebody became the embodiment of suffering. This somebody started searching for an answer, an answer to the end of suffering. Thereby started the search and this somebody became a seeker.

At some point in time, this somebody was told by a Guru (who also appeared to be somebody but was established as a no-body) that the True Nature of this somebody was actually nobody.  "All along, you have been nobody but you have falsely believed yourself to be somebody and hence you have been suffering", were the words of the Guru. This somebody started meditating on what the Guru had told. In a fraction of a second, suddenly and without any effort on part of anybody, this somebody suddenly Realized that actually everybody is nobody and just because they think they are somebody, they feel that they are independent and separate from other bodies and hence the suffering.  As soon as somebody Realizes that they are nobody, then the suffering stops, and the seeking stops, for the seeker is the sought. 

It becomes clear to this somebody, that there is nothing to be sought and all that is necessary to put an end to this suffering is to establish the false identity of this somebody. Everybody arises from and subsides into nobody.  Therefore, nobody is the source of everybody. Nobody is also the source of everything since one has to be somebody to perceive the world of things as objects. 

Just SEE that you are no-body and stop pretending to be some-body.

(Maybe this clarification will help some readers. No-body = Consciousness. Some-body= Ego or Jeeva or body-mind entity called "me". Every-body= all Jeevas.)

Why Self-Inquiry?

Why must I inquire into my own self? The reason is because you have taken your self to be an entity that is limited to the body and mind. An entity that is born and will die.  An entity that assumes ownership of actions. An entity that believes itself to be the do-er of actions. An entity that believes it has feelings and emotions. An entity that believes that the present is not good enough and that someday or sometime in the future, it will achieve a state of peace or happiness or some state better than the present. An entity that hopes for a better day. An entity that is suffering and pining for a better mental state.

As long as there is a BELIEF in this entity, which you call 'me' or 'I' (the first person) there will no doubt be suffering.  The false belief in this self centered entity is the cause of all suffering.

There are essentially two main ways in which this false belief can come crumbling down. One, is the sincere and complete faith and belief in the sayings of the Sages or the Guru. The Sages have repeatedly said over the ages that "the REAL YOU are not the body nor the mind".  With sheer devotion to your Guru or the Sage, and if the mind is pure enough, just this LISTENING is enough and the false 'I' will immediately vanish. However, for the majority of seekers, due to years and years of mental conditioning and the strong belief in an entity called 'me', many questions persist which prevent him/her from executing the sheer devotion needed to accept the Guru's sayings. In such cases, where the belief in the entity 'me' is very strong, it becomes necessary to investigate, inquire, as to who is this 'me'. This investigation or inquiry by a 'me' into the nature of 'me' is called Self-inquiry (or Self-enquiry if you are British or from the Commonwealth!). With this inquiry, all one is doing is convincing oneself that there is really no-thing or no-one or no-entity called 'me'. It is all just a thought. It is the prime thought or the root thought (the 'I-thought') to which all other thoughts are attached. On proving the falseness of this prime thought (the 'I-thought' or the 'me') the other thoughts have nothing to hold on to and they gradually fall away, leaving only the PURE BEING to shine through effortlessly.

The Simple Truth of It All

You want to know your True Nature and hence it is assumed you are reading this message. Is that enough?  Reading this blog or any message on Advaita or Vedanta literature is certainly not enough.  People spend hours reading and discussing this subject without ever LISTENING to the message therein. After listening, the next step is to follow the pointers. Yes, there is a feeling of peace and calmness on reading these messages and literature or on discussing this subject. But are you really getting anything out of it other than mental entertainment? Be honest with your own self. Is it not true that once you are immersed back in your work or other activity, the feeling of happiness or peace that was present when reading or discussing Advaita or spirituality, passes away just as quickly. You are then left longing for the same feeling once again. That is called suffering- when you are longing for something or some feeling that you do not have currently and are constantly longing for or are in search of it. What does that tell you? That no state is eternal as all states are changing. Why are you still running after some "state" which you hope to achieve at some future time and place? Why not Realize that you are THAT STATELESS STATE- your TRUE NATURE- and you are ALREADY THAT. Would that not make more sense than running around in circles chasing any transient state ( for all states are transient)?

So, what is the solution to all this suffering? It is utterly simple. Simple when one makes a sincere, honest and concerted effort and yet extremely difficult if one is not sincere and does not have the desire to do so. All it needs is for you to inquire into your own self. Inquire into who is this "I" (the ego). Where did this "I" come from? Obviously, this "I" was not there in my sleep and there was no suffering or longing in my sleep. Now that there is an "I" in my waking state, I am suffering. You have to do the work of inquiry for no one else can do it for you. Upon inquiry you must have the firm conviction, that in fact, the "I" (the ego) does not have any independent existence nor does it have any substance. It is but a thought only (the I-thought). Unless and until one does this investigation into one's own self, all other efforts are entirely futile. Just try it and see how simple this whole process is. For there is nothing new to be gained here. Only the false has to be removed to reveal the REALITY which is already there.

Once this TRUTH is realized, then by all means do whatever you like including discussions about it or writing about it (like this author!).

Why Am I Suffering?

Question: I seem to understand all that is said about Non-Duality or Advaita, but I am still suffering. Why?

Advaitin: That is a fairly common question that arises for a seeker. It is essential that one must understand what is suffering and what are the components of suffering. It is essential that for one to claim that he/she is suffering, there has to be a 'me'- the individual that suffers i.e. the Subject of this suffering. There has to be an event or occurrence or Object that causes suffering to this subject. And lastly, the process of suffering itself.

Let us first start with the Subject. Who is this ‘I’ that claims to suffer.  Leaving the two other components, if one concentrates only on this ‘I’ and solves the puzzle of this ‘I’, it would automatically resolve the other two components namely the object and the process.  Therefore, question your self as to who is this ‘I’ or ‘me’ that is claiming to suffer. LOOK FOR THE SUFFERER.  Were you suffering in your deep sleep? Why not?  Is it not because there was no ‘me’ to suffer? So what happened to this ‘me’ or ‘I’ during deep sleep?  Since there was no ‘I’ in deep sleep, there was no suffering either.  That means that the appearance of the ‘I’ is concurrent with the appearance of suffering (or for that matter any other feeling).  On investigation, it becomes obvious that this ‘me’ or ‘I’ is nothing but a thought, the thought of being an independent and separate entity called 'me' or 'I'.  Can a thought really suffer? On sincerely looking for this ‘me’, the ‘me’ vanishes, leaving behind the state of pure thoughtless Being. In this state of pure thoughtless Being, there is no entity ( a 'me' or 'I') to claim suffering.  In this state of pure thoughtless Being, there is neither the sufferer, the suffering, or the object causing the suffering.  With the disappearance of the false ‘I’ or the ‘me’, there is no one to make the claim to suffer. So, it becomes obvious, that it is imperative to seek out the seeker for an end to suffering. The loss of individuality is the end of suffering.