July 2007 Zushi Retreat

Three Types of Joy
A Talk by Swami Medhasananda

We find in the Gospel that Sri Ramakrishna mentions three types of joy. In Sanskrit the bliss (ananda) of the secular, or enjoyment of the senses, is vishayananda; the bliss of spiritual practice, such as singing and chanting of the Lord, prayer and meditation, is bhajanananda; and, finally, the bliss of the Infinite or self-realization is brahmananda. I will refer to these three Sanskrit terms often in this discussion, so it is important that you understand the meanings of vishayananda, bhajanananda and brahmananda.

The fundamental question is why does everyone seek joy? From the gods and goddesses to the lowly ant, all are seeking joy. Nothing and no one consciously seeks pain and suffering. In fact, behind every activity of our lives, we want to avoid pain and get enjoyment. Why? Because that is our real nature.

The nature of our very being is satchitananda, a compound Sanskrit term meaning eternal existence, eternal consciousness and eternal bliss. No one wants to die. Why? Because our nature is eternal existence. That is Sat. Everyone wants to know; what happened? what is that over there? what was that she said? what is in it? etc. This is so manifest in children as they exhibit such a tremendous spirit of inquiry. Every moment the child asks the father, 'What is this?', and the mother, 'What is that?' This urge or thirst for knowledge is Chit. And lastly, we have Ananda or joy. We want to get joy; we seek joy. We want to avoid pain. Today's discourse concerns this joy.

The Urge for Joy

Sri Ramakrishna explains this urge for joy as vishayananda, bhajanananda and brahmananda, the joy of realizing the Supreme Reality. Vishayananda is very temporary, finite and external. Secular joy depends upon something of matter, and matter is finite; matter is temporary; matter is external; and matter is conditional. That is why this joy, this vishayananda, is finite, temporary, external and conditional. Not only that, but the result of secular joy finally leads to suffering. Why? Let me try to explain.

When you enjoy a certain thing; suppose you love the company of some person, worries arise within you such as, when will he or she leave me? In other words, how long can I, will I, enjoy his or her company? Even in the midst of this joy there are inner worries. You actually know that every enjoyment is temporary, but you do not how long it will last; when it will stop; when it will come to an end; so there is worry within.

Then once there is an end to that joy, you want to get it again, and there is some pain and suffering until you get it again. In this way a vicious circle is created; you want something; you get something; after you get something it passes; you want to get it again. Enjoyment and desire, desire and enjoyment, creates a vicious circle. Then again, it is not always possible that our desire is satisfied. It may be once, but not ever again. In fact, one may never get what one wants.

Also, the Bhagavad Gita points out that when someone or something creates or puts an obstacle in the way of our enjoyment, we become angry. When we become angry we forget what we should and should not do, and finally there is a fall. In a fit of anger we actually lose ourselves, leading to a fall. This attachment to secular enjoyments binds us and we become bound. I want to control and I also want to be controlled by him or her. Thus, we lose our own freedom, while robbing the freedom from the person we love. And as Swami Vivekananda said very clearly in Karma Yoga, where there is no freedom, there is no peace and no joy.

This is very interesting. Freedom is in our nature, liberation is in our nature. Wanting to get joy is in our nature, and at the same time, the desire for freedom is in our nature. But when we seek joy in secular things, a contradiction is created. It contradicts the other side of our nature, which is freedom. We can't get freedom in secular enjoyments, because these joys bind us. This is the real problem of our lives. Our love of vishayananda, secular enjoyments, leads to pain and suffering, and even leads to our destruction. So vishayananda leads to troubles, sufferings and destruction.

The Pain of Enjoyment

There once was a famous king, Bhartrihari, who having enjoyed much in his life, finally realized his suffering and the worthlessness of enjoyment. He renounced everything and began spiritual practice. He later wrote a very famous work, Vairagya Shatakam or One Hundred Verses of Renunciation.  Where there is enjoyment, there is the risk of suffering and disease. We all understand this; if we like some food and eat too much or too often, we get a stomach ache or develop some stomach ailment. Likewise, if we drink too much of something we like, that may be the origin of many physical problems. One who is very beautiful or handsome fears old age. How much we take care of our skin! Yet we cannot avoid wrinkles of old age. One who is very strong fears a stronger opponent. One who acquires much wealth fears government taxation or thieves stealing from him. An honorable man fears the loss of his honor. Scholars are fearful of other scholars defeating them. All secular joys are such.

One great sage, Dattatreya, had twenty-four teachers in nature. One example was that deers are attracted to sweet sounds. Knowing this, the hunter lures the deer with a flute and it is trapped. Insects love the beauty of light, and being attracted by the night fire are drawn and destroyed. Bees suck honey from the lotus, at night the petals of the lotus close, trapping the bee. Male elephants enjoy the touch of a female elephant. The hunter lures male elephants with his pet female elephant. Again, all these secular enjoyments lead to destruction.

Self Control

If we realize this, we know we have to prevent our senses from running after secular enjoyments. How is this to be done? Should we then wear a blindfold, stuff our ears with cotton, stop eating, stop touching or stop working with our hands? Of course, this is funny to even consider, and even if we took such measures, the problem would not be solved. A light bulb may have burnt itself out, but the electricity, its power, is still there. Our outer organs, like our eyes, feed the subtle senses. My physical ear is the organ for the subtle sense of the ear. If we managed to stop the physical instrument for sensual input, the subtle sense is already there. It may be dormant, but it will be there.

As long as the senses remain, there is no end to suffering. Should we receive a new body after death, these senses again become active with new instruments. The mind, which actually creates and holds the desire of enjoyment, is still there as well. For such a mind there is no end to desires for secular enjoyments. You have seen the image of the three monkeys, one covering his eyes, one overing his ears and one covering his mouth. The idea is not that one shouldn't see anything or hear anything or speak anything, but that one should discriminate. We need to discriminate between what we should see and not see; what we should hear and not hear, and what we should say and not say. In other words, we need to control our senses from running after enjoyments.

The Spiritual Solution

In order to do this we must consider; in what other things should our senses be engaged, and in what other things should we engage our minds. One measure of this effort would be whether or not such engagement brings us joy. When you are convinced of the negative effects of seeking secular enjoyments and stop seeking enjoyment through the senses, what can be the next goal of our enjoyment?

For example, some people can get subtle joy in the cultivation of fine arts or sciences. This type of enjoyment is higher than gross secular enjoyment. Such pursuits as classical music and literature, fine arts, scientific studies, bring a higher, subtler joy to our mind and intellect. In another example, it has been suggested that monks find joy in the study of scripture, should they not be engaged in regular spiritual practice, so that their minds do not fall beyond a certain chakra. And although this type of enjoyment is certainly better than sense enjoyments, it can't really fill the vacuum that is sometimes created in our hearts. Sometimes we have to 'pass through the dark night of the soul'.

The only solution for the suffering of the soul is a spiritual solution, because the root of the problem of our suffering ensues from the lack of awareness of our self; the lack of awareness of our spirit; the lack of awareness of our soul. Unless we are aware, the sole source of perennial joy is the realization of the self.

From this discussion there are two points to remember: First of all, spiritual joy is the highest type of joy, because all our sufferings will cease only when we attain spiritual joy. On the one hand, all our sufferings will cease, and on the other, we get ineffable joy and bliss. The second point is that the source of our joy is not external, but internal. Mistakenly we seek that joy outside and become disappointed and disgusted.  It is said that in the navel of a deer musk develops. The smell of this musk is very attractive to the deer, and not knowing its source, runs here and there in the forest to seek it out, finally dying of exhaustion.

The way to get this joy is by chanting the name of the Lord, listening to and singing songs and chants glorifying the Lord, reading books on God, repeating God's name and meditating on God.

Accepting the Challenge

Bhajan has two meanings; the secondary meaning is devotional songs, but the primary meaning is any sort of spiritual practice. Many people cannot appreciate the efficacy of spiritual practice at all. Even among those who do understand, some consider spiritual practice a monotonous, uninteresting drudgery after some period of practice. As a result, when they sit for spiritual practice they feel drowsy or restless and, finally, being disgusted, discontinue their spiritual practice. They feel comfortable and peaceful by immediately engaging in some secular work.

Why don't we get joy in spiritual practice? God is the source of all joy and all bliss, why then don't we get joy after chanting the name of God and meditating on the very nature of joy and bliss? The very nature of God is Satchitananda. Why don't we get that joy? What is the problem? If search our hearts, we realize that our love for God is much less than our love for the world.  Our love for God is much less than our love for family and relatives. Our love of spiritual practice is much less than our love of secular works. The second reason is that we only try to think of God when we sit for a few minutes, once or twice a day - or even less, for spiritual practice, and then engage ourselves for the rest of the day in secular activities and thoughts.  The third reason is that we only float on the surface and don't dive deep into our spiritual practice.

If we don't get joy in our spiritual practice, finally, what happens? There is a saying in Sanskrit that goes, 'we lose this and we lose that also'. We don't want to get enjoyment from the world because we know its not good, and we also don't get the joy of God. We end up in total failure and confusion, and our lives have been totally wasted. We have lived in vain.  In one sense, at least those who are engrossed in secular enjoyments are somewhat happy in their delusion. The trouble is that unless the devotee or spiritual seeker finds Bhajanananda, joy in spiritual practice, there is a risk that one's whole life is wasted. There is no alternative left to the devotee other than accepting the challenge and getting joy from spiritual life, finding joy in God.

Ten Golden Rules of Spiritual Practice

What more can we do to get Bhajanananda? The song Sri Ramakrishna sang most often to the devotees contains the lines 'O mind, Dive Deep. Then in the bottom of our hearts we will get love of God . We will get spiritual wisdom.' We should remember to dive deep in hearts to realize God and get the joy of God. When we meditate, dive deep. We know from our experience it is not so easy to dive deep in meditation, so we must employ other practices as well.

There are ten golden rules of spiritual practice. The first is the reading of scripture like the Upanishands, Bhagavad Gita, or Shankara's Crest Jewel of Discrimination. One need not read too many scriptures, but choose one and read carefully daily and reflect on the messages therein, with occasional recollection throughout one's day.

Sometimes problems start by reading too much from too many scriptures creating confusion. It is better to choose one at a time; read it deeply and sincerely and meditate on it. If necessary, then read something else. Even in scripture there can be the essential and the non-essential. Sri Ramakrishna would say that in scripture sometimes grains of sugar and sand are mixed together, so we must discriminate between the essential and non-essential. Everyone's spiritual background and attitude is different, so what is very good for one, may not be good for another.

Again, what is very helpful for some may actually create problems for others. For example, a scripture which gives sole emphasis on jnana (knowledge) yoga may not be good for study by follower of bhakti (devotion) yoga. Especially as we begin our sincere practice we have to discriminate  as to whether a particular scripture is beneficial to the form of practice we have taken up. So when choosing a scripture for study, we must discriminate between the essential and non-essential information presented, and also choose that which nourishes the form of practice we have already undertaken.

As one concrete example, Krishnamurti's book says that you need no other spiritual practice other than to think that you are perfect, you are Atman and the Atman is perfect, and this is already enough for your spiritual practice. Now, one following this advice and giving up all other forms of spiritual practice, may find he cannot progress at all in spiritual life. This is why Sri Ramakrishna was very particular, and recommended scripture dealing with the philosophy of pure knowledge to Swami Vivekananda alone. He felt that only Swami Vivekananda had the proper background and qualifications for jnana, while he would recommend books on bhakti to other devotees.

Rule number two is the reading of the life stories of the incarnations of God, because these are the demonstrations of the truth of the scriptures, books like the Bible, Quran, Gospel of Sri Ramakrishna, Holy Mother's Teachings and Swami Vivekananda's Works. From the study of these lives we can understand how these truths can be lived. In the Hindu spiritual tradition a lot of emphasis is given to the keeping holy company for devotees. Even sadhus (monks) should keep the company of other sadhus. This is can often be very difficult. What can be the substitute for this holy company? It is the study of lives of the incarnations of God, their message and their reminiscences or memoirs. 

One western devotee said that after he returns to his apartment after work he immediately begins reading from the Gospel of Sri Ramakrishna and feels that he is sitting in the room with Sri Ramakrishna and other devotees, "I am listening to and enjoying what Sri Ramakrishna says. I enjoy Sri Ramakrishna's song. I enjoy Sri Ramakrishna's dance."

So read scripture with the idea that it is something living and being enacted before you. Enjoy the fun. Especially those that live alone or travel or have time to themselves. From my personal experience, this is a great help. It invigorates us and gives us such great joy, strength and holiness that our mental tiredness and weaknesses vanish.  I recommend the reminiscences of great souls to learn how they lived their lives, how they spoke, how they moved, how they behaved with others. This is so inspiring, so helpful to enjoying spiritual life.

Recollection of such reading throughout the day also helps us resist the great problem of negative, unnecessary or evil thoughts. This is the second rule. The more we direct our mind and thoughts on God and realized souls, the more we become connected with God and in a very natural way prevent our mind from thinking unnecessary thoughts. This is one great utility and justification for such recollectedness. Should negative thoughts arise deliberately try to recall something inspiring from the great souls. Remember, if you are not in the habit of reading such books, such recollections will not come. Your mind should be filled with such talks and reminiscences.

Like the thermostat on a refrigerator or air conditioner, the moment the temperature falls the compressor starts up. We need to install a 'spiritual-stat' in our hearts so that the moment we are in mental danger our recollection will spontaneously start up and we'll be reconnected with God.

The third rule is the repetition of God's name. Not only in the fixed time of spiritual practice, but try to repeat at other times during the day as well. This serves the same purpose and prevents negative thoughts.

Fourth is worship and offering to God. And what is worship and offering to God? There is detailed ritualistic worship, but devotees can perform these symbolically. There should be some physical expression of this. For example, if you do nothing else as worship, at least offer an incense stick before God. The Bhagavad Gita says that any offering, either a leaf or a flower or food or simply water, with devotion by a pure hearted man, I accept with joy.

There is a great efficacy or justification for this expression of love of God. Though love and devotion are mental, there must be some physical expression of this. Your spiritual samskara (imprints) or bhakti becomes strengthened. Secondly, it will please God. Householders work very hard to earn money and some are very cautious in spending it, especially that spent for God. While one is ready to spend for his family or enjoyments, when the question of spending for God arises, some, not all, are very calculating. It's a test whether you, with a free mind and with genuine feeling, spend money in offering to God or in helping others in distress. One need not spend large sums to please God, but God is pleased with that which is spent with genuine feeling, genuine devotion and genuine love.

Another aspect of offering to God is to first offer the food we eat to Him. God also accepts this.

The fifth rule is prayer for one's own welfare and the welfare of everyone else in the world. This will help to broaden our heart. One great problem of the heart is selfishness and in praying for others our minds are purified of selfishness.

Sixth is doing one's own work and helping others with the idea of service.

The seventh rule is surrendering oneself and the results of one's work to God. Again, in Chapter 9 Verse 27 of the Bhagavad Gita the Lords says, 'O, Arjuna, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give as charity, whatever austerity you perform, do that as offering to me. This will help us be free from attachments.

Number eight is discussing spiritual topics with fellow devotees. This is very important as it is also holy company. If you talk with a monk on politics, this is not really keeping holy company. But if you engage in spiritual conversation with another devotee, this is holy company. Some devotees come to an ashram and speak with great interest and enthusiasm on many topics, but the real purpose of visiting an ashram is not served or fulfilled by this.

The important thing is the theme or topic of discussion, this decides whether you are seeking holy company or not. In this connection the Gita again says, 'Devotees with their minds engrossed in Me are always contented and delighted in conversing among themselves about Me.' As Sri Ramakrishna would say, '... an opium user only seeks out the company of other opium users.'

The ninth rule is to ponder on the real nature of ourselves and the people around us.

The last rule is the occasional review of one's moral and spiritual life through introspection and self-analysis.

Attaining Bhajanananda

This may seem like a long list. Never mind. Choose one, two or more and practice it. Remember that the important thing is you must get bhajanananda, by practicing one or many of these. Do not practice for the sake of practice, your goal should be to get joy in spiritual practice.

This is important. Otherwise, after five, ten, even fifteen years of spiritual practice and we get no joy at all, we must come to the realization that there is a serious problem in our practice. Finally, we will achieve nothing; and the realization of God is far, far away. Our spiritual life and practice will be in vain if we do not get joy from it. 

The jnana yogi must get joy from deep meditation on spiritual reality or in the discrimination between the real and unreal. This is not easy. The raja yogi must find joy in the deep meditation of the Atman, which, again, is also difficult. The karma yogi must find joy in selfless work. It is also not easy to get joy in serving others always.

In this sense, it is much easier and more natural to get joy in bhakti yoga. It emphasizes our natural tendency to run after sense objects. Only instead of secular objects of the senses, here the object is divine. We make the object divine and related to God. Sri Ramakrishna said that for those who don't believe in God with form it is very difficult to get joy in contemplation on the formless. Getting joy in worship of God with form is easier than to find joy in meditating on God without form.

In addition, for those who have cultivated joy in the fine arts, it may be easier to divert this energy into spiritual practice. In the case of a musician, for example, his cultivation of music may converge with devotion to God. His music itself may be a way of spiritual practice in offering it to God.

In looking at ourselves, we are all now bhojananandas. In what sense do I say this? What is the meaning of Vivekananda? One who gets ananda (joy) in discrimination between the real and unreal. The meaning of Premananda is one who gets joy in attaining divine love. Now, bhojan means to eat, so a bhojanananda is one who gets joy in eating. According to Shankara, more than gross foods, anything we receive through our senses is food, or bhojan. Whatever we see is bhojan. Whatever we hear is bhojan. Whatever we take in through our senses is bhojan. This is the deeper meaning of bhojan.

We all get immediate, yet temporary, joy in all these secular enjoyments. So our ideal should be that we move from bhojanananda and find joy in spiritual practice. Whether a monk or a devotee, our challenge must be to go from bhojanananda to bhajanananda. If we continue with spiritual practice steadfastly, finally, with God's grace we'll get brahmananda. If we attain this state, the Gita says that there is no greater bliss or joy and all sufferings forever cease in brahmananda.

Chapter Six Verse 22 of the Bhagavad Gita reads, 'Having obtained which no other gain is considered greater; remaining in which one is not shaken by the heaviest of afflictions.' In the Upanishads is says, 'By realizing Brahman, the knot of ignorance in the heart of such a devotee is cut asunder. All doubts vanish. Karma and its effects cannot bind him.'  So our goal is to reach bhajanananda and ultimately to attain brahmananda and to become brahmananda. ･