Seven Happiness Sins and Remedies

Seven Happiness Sins and Remedies

The “Sins” of happiness that are very prevalent and that make a serious dent in our happiness levels. There are seven such deadly sins. Listed below are the seven sins, how they might lower our happiness levels and suggested habits (of the highly happy) to overcome those sins and enhance our happiness levels.

(Summarized from the Coursera course A LIFE HAPPINESS AND FULLFILLMENT

 https://www.coursera.org/learn/happiness/home/welcome

1)    Devaluing happiness

Even though we want to live a happy and fulfilling life, we all sacrifice happiness for other things like money, success and fame and later wonder why we are unhappy. We devalue happiness because of wrong beliefs about happiness, not defining happiness properly and due to media maximization (such trying to maximize wealth which is only the means for happiness).

The antidote or habit to get over it is Prioritizing but not pursuing happiness

2)    Chasing superiority

Many of us believe that secret to happiness is in being superior to others. We want to the richest, fastest, smartest, most beautiful, most powerful, etc. But chasing superiority is one of the biggest killers of happiness, success and productivity. We seek superiority to boost self-esteem, measure our progress towards mastery and to gain a sense of freedom and autonomy.

Antidote is or habit to overcome the need for superiority is to seek and experience “flow” in work and in our other meaningful activities in life.

3)     Being needy or its opponent being avoidant

We all want to be in loving and caring relationship, but often times this is expressed in unhealthy ways. Many times we are guilty of being too needy. Being needy or its opposite being avoidant is not good for happiness. Being needy make us less attractive to others and makes us view ourselves in a negative light. Being avoidant makes us less likable to others and makes our interactions more painful and lowers our overall satisfaction with life and work.

Antidote or habit to get over the sin is to be securely attached. Not being afraid of intimacy or being desperate about it. The way to get over neediness is to be self-compassionate with yourself when being needy, and expressing gratitude when things go well, which can act as a bridge to others and make one feel more secure. The antidote for being needy or avoidant is to be more loving and giving by being more kind and generous

4)    Being overly control seeking

We are happy if people in our life behave the way we want or outcomes if our interest are favorable to us (like our team winning a ball game, or getting the house arranged in a certain manner) and end up being overly controlling people and outcomes and that is not good for happiness as its lowers our happiness levels. Wanting some degree of control is good thing that it increases our happiness levels if we have it and also enables us to achieve more. The problem is when we overdo it and become overly controlling.

Antidote to overly controlling behavior is the habit of taking responsibility for your happiness and not blaming others for how one feels. Once we have this internal control over our feelings and emotions, we do need to exercise external control and makes you less desirous of external control and hence enhances your happiness levels. Way towards this internal control may include avoiding situations that may rise negative emotions, labelling our negative emotions, attention deployment (turning towards things that will evoke positive thoughts) and reappraisal without self-serving bias that serves to make you feel good and avoiding suppressing of emotions. The habit that will reinforce taking personal responsiblity for one’s happiness level is leading a healthier lifestyle by eating better, moving more and sleeping better.

5)    Distrusting Others

Distrusting others lowers happiness levels

The antidote for this sin of Distrust is the habit of exercising “Smart” Trust where  one maximizes the benefits of trusting  while minimizing the chances of getting cheated and hurt. One can begin with the realization that people are more trustworthy than it is believed to be and trusting others increases the oxytocin levels in you and which in turn increases it in the other making them more trustworthy. By trusting others, we indirectly build a community of trust and being embedded in such a community will increase our happiness levels.

6)    Distrusting Life

Distrusting events and outcomes in life (such as seeing your glass as half empty rather than half full) lowers happiness levels.

The Antidote for this happiness sin of distrusting events or outcomes in life is Dispassionate pursuit of passion (where one is attached to outcomes before the outcome is known and accepting it after is known). This works better than passionate pursuit of passion or indifferent pursuit of passion in enhancing happiness levels and also satisfies our need to be busy.

7)    Ignoring the Source within

Unwillingness or inability to tap into the source within.  This might be the most significant happiness sin as if one could tap the source within one might in due course avoid the other 6 sins.

The Antidote or Habit to overcome this sin is the practice of mindfulness. Mindfulness is an ability to focus attention in a kind and nonjudgmental way on anything we choose to. We are happy when we are in a state of mindfulness (even while experiencing unpleasantness).

HAPPINESS DAILY CHECK LIST

Given below is check list of activities when performed may increase our happiness levels. It is best to have someone ask you these questions daily and respond honestly:

• Did I do my best to prioritize—but not pursue—happiness?
• Did I do my best to be self-compassionate (but not self-indulgent or self-pitying) when I failed at something?
• Did I do my best to be grateful for the good things that came my way?
• Did I do my best to pursue flow and steer myself towards doing something meaningful and engaging as opposed to seeking superiority?
• Did I do my best to not be needy or avoidant?
• Did I do my best to not be a taker or matcher, but rather, a Giver?
• Did I do my best to practice kindness and generosity in “otherish” vs. “selfless” ways?
• Did I do my best to not be overly controlling of others or of outcomes?
• Did I do my best to take personal responsibility for my happiness (i.e., seek internal control)?
• Did I do my best to lead a healthy lifestyle (i.e., eat right, move more, and sleep better)?
• Did I do my best to exercise “smart trust” (trust others more if low on trust)?
• Did I do my best to be forgiving of others?
• Did I do my best to look for positive consequences of even negative events?
• Did I do my best to practice mindfulness?

Prof Raj Raghunathan who teaches the Coursera course A LIFE OF HAPPINESS SELF-FULFILMENT has published the course content and more in his book "IF YOU ARE SO SMART WHY ARE'NT YOU HAPPY"  available at AMAZON

http://www.amazon.in/Youre-Smart-Why-Arent-Happy/dp/1785040413/ref=sr_1_1?ie=UTF8&qid=1463466415&sr=8-1&keywords=if+you+are+so+smart+why+aren%27t+you+happy

If You're So Smart, Why Aren't You Happy?: The Surprising Path from Career Success to Life Success Paperback – 4 May 2016

by Raj Raghunathan (Author)

 

5 out of 5 stars  customer review

Symbolism of Lord Ganesha

Symbolism of Lord Ganesha

GANAH IN Sanskrit means ‘multitude’. Isha means ‘Lord’. Ganesha therefore literally means the “lord of all beings”. Ganesha is the first son of Lord Siva. Siva represents the ultimate reality. The son of Siva symbolises the one who has realised the reality. One who has discovered the Godhood in him. Such a man is said to be lord of all beings.

Ganesha is known by other names as well, Ganapathy, Gajanana, Vinayaka, Vigneswara. Ganpathi has the same literal meaning as Ganesha. Gajanana means “Elepahant faced. Gaja=Elephant, ananna = Face. Vinayak means the supreme leader, literally one who has no leader himself.  Vigneshwara is the lord of all obstacles, worshipped in the initiation of Hindu rituals and ceremonies. As the name suggests Vigneshwara removes all obstacles, overcomes all challenges in life. There is a belief that no undertaking will meet with failure if the grace of Vigneshwara is invoked.

In Hindu mythological literature, Ganesha is described as having human form with an elephant’s head. One of the tusks is broken, he has a conspicuously large stomach. He sits with one leg folded in. At his feet variety of food is spread. A rat sits near the food and looks upon him as if it was asking for him for sanction to eat the food. The Mystical form of Lord Ganesh represents not only the supreme state of human perfection but the practical paths to reach that state. The details of his description suggest deep philosophical significance which can guide you to reach the ultimate state.

The first step of spiritual education is ‘Sravana’ which means listening to eternal truths of Vedanta. The second step is ‘manana’ which is independent reflection of truths. The large ears and head of Ganesha indicate that he gained previous wisdom through sravana and manana. The elephants head over human body in Ganesha is meant to represent the supreme wisdom.

The trunk that spreads from his head represents the intellect, the faculty of discrimination that which necessarily arises out of wisdom. Intellect is the discriminating faculty, the discerning ability or the judging capacity in man. Man’s intellect is of two discerning types, namely gross and subtle. Gross intellect is the act of discrimination which is applicable to the realm of terrestrial world, that part of the intellect that which distinguishes between the pairs of opposites existing in this world; distinguishes between night and day, black and white, joy and sorrow, etc. Subtle intellect is the other aspect of the discrimination which distinguishes between the infinite and the finite, the real and the unreal, the transcendental and terrestrial.  A man of realization like Ganesha is one who has fully developed the gross and subtle intellects. He has perfect understanding of the knowledge of the terrestrial as well as the transcendental.

The trunk of the elephant has the unique capacity of performing both gross and subtle activities. The trunk can uproot a tree. It can pick up a needle from the ground. One rarely finds gross and subtle operations performed by a single instrument. A spanner which is used to fixing a locomotive is useless for repairing a wrist watch. The elephant’s trunk is exceptional to this rule. It serves both ways. So does Ganesha’s intellect penetrate the realms of material and spiritual worlds. This is the state that man must aspire to reach.

A Man of perfection is rooted in the supreme wisdom. He is not victimized by raga-dvesa, likes-dislikes. He is not swayed by agreeable or disagreeable circumstances, pleasant or unpleasant happenings, good . world. He is dvantva atita, beyond opposites. This idea is represented in Ganesha having two tusks one of which is broken. The common man is tossed between the pairs of opposites. Represented by Ganesha’s tusks. He should endeavor to overcome the influence of the pairs of opposites in him. Man ought not to act merely by his likes and dislikes; these are his worst enemies which he must control and conquer. When he has completely mastered the influence of these pairs of opposites in him, he becomes a Ganesha.

Ganesha’s large belly is meant to convey that man of perfection can consume and digest whatever experiences he undergoes. Heat or cold, war or peace, birth or death and other such trials and tribulations do not toss him up and down. He maintains unaffected grace in and through all these fluctuations in the world. Figuratively, he is represented as being able to stomach and digest all types of experiences.

Ganesha sits with one leg folded up and the other leg resting on the ground. The leg on the ground indicates one aspect of his personality in dealing with the world while the other is ever rooted in the single pointed concentration upon the supreme reality.  Such a man lives in the world like anyone else, but his concentration and meditation are ever rooted in the Atman within himself. This idea is symbolized in the above posture.

In the Hindu Mythology, Kubera, the god of wealth offered a dinner to Ganesha in his palace. Ganesha ate all the food that was prepared for the entire gathering of guests. Thereafter still dissatisfied, he started eating the festive decorations that were used for the occasion. At this juncture his father lord Siva approached him and offered him a handful of roasted rice. Ganesha consumed the roasted rice and his hunger was satisfied immediately. This story is a directive to mankind that man can never be satisfied with the joys provided by the world of objects represented by Kubera’s feast. Material possessions can never give peace, contentment or happiness to mankind. The only way to attain absolute fulfillment or peace is by consuming your own vasanas, unmanifest desires in you. The destruction of Vasanas is represented by consumption of roasted rice. When rice is roasted It loses its capacity to germinate. The Consumption roasted rice indicates the destruction of  Vasanas, desires in you. Thereafter you remain in the state of absolute peace and bliss.

At the feet of Lord Ganesha is spread abundance of food. Food represents material wealth, power and prosperity. When a man follows high principles of living indicated above, he achieves these material gains. He has them always at his command though he has attitude of indifference towards them.

Besides the food is a tiny rat looking up towards Ganesha. The rat does not touch the food but waits for the master’s sanction as it were for consuming it. The rat represents the desire. The rat has a small mouth and tiny sharp teeth. But it is the greediest of all animals. Its greed and acquisitiveness are so great that it steals more than it can eat and hoards more than it can remember, often abandoning burrows full of hoarded grains through forgetfulness.  The predominant trait in a rat justifies ad spiritual amply its symbolism as desire. One little desire entering a man’s mind can destroy all his material and spiritual wealth earned for many long years. The rat looking up therefore denotes that the desires in a perfect man are absolutely under control. The activities of such a man are motivated by his clear discrimination and judgement rather than by an emotional craving to enjoy the variety of sense objects of the world.

There is a belief amongst Hindus that it is inauspicious to see the moon on the Vinayaka Chathurthi day, reckoned to be the birthday of Ganesha. As per a purana story, the moon saw Ganesha riding on his tiny rat and laughed at the ludicrous scene. For this reason, the moon is condemned and people are forbidden to see it on this day.

Ganesha riding on his rat indicates the man of Perfection trying to use his limited body, mind and intellect to convey the illimitable truth. The body, mind and intellect are finite. They cannot express the infinite Atman. A man of realisation finds it almost impossible to convey the infinite experience through his finite equipments. Hence the words and deeds of all spiritual masters are peculiar and incomprehensible. The common man’s intellect cannot comprehend the Truth.  The moon is the presiding deity of the mind. The moon laughing at Ganapathi riding the rat indicates the ignorant scoffing at the attempt of man of realisations attempt to convey the Truth. This attitude of scoffing at the spiritual preceptors and precepts is detrimental to humanity. The generations are therefore warned not to scoff at spiritual messages. If they do, they meet with degradation and disaster. 

Ganesha has four arms. The four arms represent the four inner equipments of the subtle body, namely manas mind, buddhi Intellect, ahankara ego and citta conditioned consciousness. Ganesha represents pure consciousness the Atman which enables these four equipments to function in you.

In one had he holds an axe and in another a rope. The axe symbolises the destruction of all desires and attachments and consequent agitations and sorrows.  The rope is meant to pull the seeker out of his worldly entanglements and bind him to the everlasting and enduring bliss of his own self. In the third hand he holds a modaka rice ball. Modaka represents the joys and rewards of spiritual seeking. A seeker gains the joy of satisfaction and contentment as he progresses on the path of spiritual evolution. In the fourth hand he holds a Padma lotus. The lotus represents the supreme goal of human evolution. By holding the lotus in his hand he draws the attention of all seekers to supreme state that each one of them can aspire for and reach through proper spiritual practices. He blesses all his devotees to reach the Supreme State of Reality.

Thus by indicating to mankind the goal of human evolution and path to reach the same, Lord Ganesha occupies a place of distinction in the Hindu Pantheon. May he give us all the strength and courage to pursue the path which he has led and may we gain that Supreme Goal which he has reached.

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The Above article was reproduced from the book “THE SYMBOLISM OF HINDU GODS AND RITUALS” By Swami A. Parthasarathy.  For details on the book, other books by Swami Parthasarathy and on Swamiji mission visit www.Vedantaworld.org .