Happiness of Service

In Bhakti-rasamrita Sindhu, Rupa Goswami establishes the happiness derived from bhakti as something unparalleled: “If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realisation still could not compare to even an atomic portion of the ocean of bhakti, or transcendental service.” (BRS 1.1.38)

As we journey through the scriptures, we’ll find different types of happiness (ananda) outlined, each one higher than the other.

Jadananda (happiness of dull matter): This happiness, derived from the mind and senses, is of the lowest quality, but nevertheless the most sought after in the material world. Such 'happiness' will ultimately bring frustration since it is limited, temporary and riddled with dualities. Krishna therefore declares: “An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.” (BG 5.22)

Brahmananda (happiness of Brahman): This happiness, derived from realisation of the impersonal energy of Brahman, is of a higher quality than the material. There is a sense of relief, since one has now escaped the duality of the material world. Despite this, the soul naturally searches for more, since heartfelt spiritual expression and loving interaction is lacking in the impersonal realm.

Premananda (happiness of pure love): This happiness, derived from loving relationships with the Supreme Person and His devotees, is the epitome of experience. The Srimad-Bhagavatam explains how a person in prema, love of Godhead, starts manifesting a variety of incredible symptoms: “As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion.” (SB 11.2.40)

Interestingly, the Vaisnava acaryas talk about another type of happiness:

Sevananda (happiness of service): The uncommon symptoms of happiness in pure love are rarely obtained, but some devotees even distance those symptoms because it interrupts their devotional service. If premananda interrupts their seva, they prefer to relinquish it, since the happiness of service is the goal of their life. Srila Prabhupada cites the example of Daruka: “When he was engaged in such service, he was filled with ecstatic love, and the symptoms of ecstatic love became manifest in his body. But Daruka was so serious about his service that he checked all of these manifestations of ecstatic love and considered them hindrances to his engagement.” (NOD Chapter 37)