Mudita, Altruistic Joy In Sanskrit

Mudita is a term that has its roots in Sanskrit and defines the joy we feel for the bliss and happiness of others. This beautiful word does not exist in the Western world and keeping it in our minds would help us to make this emotion so decisive in our relationships and so absent in many of our social environments a presence.

Buddhism even developed a type of meditation aimed at promoting this state of mind. Valuing the well-being of those around us is a virtue and a fundamental principle of coexistence. Above all, it involves letting go of disturbing emotions like envy, greed, resentment, and that quiet discomfort that comes with seeing that others are doing better than we are.

The truth is that it is fascinating how language and words invite us to reflect on realities that sometimes cannot be defined in other languages. However, the fact that certain emotions or feelings do not have their entry in a dictionary does not mean that they do not exist. Mudita is a psychological state that we must all promote and develop.

What is altruistic (mudita) joy?

Selfless joy or mudita is included among the “sublime virtues” ( Brahmavihārās -in Pali-) of Buddhism. They define a series of practices that go beyond meditation. They seek to promote in human beings a lifestyle, a way of acting and even a moral code.

This perspective also caught the attention of psychology. An example of this was a study carried out at the University of Kansas (United States). This work tried to understand the difference between empathic joy and altruistic joy.

The first is limited to feeling someone’s positive emotion, to being infected by that state. However, selfless joy is experienced when we do something for someone to improve their well-being and, in turn, enjoy the happiness of the other.

the four sublime virtues

Mudita , as we have already pointed out, is part of the four sublime virtues of Buddhism. It is interesting to know them to have a more global view of this interesting concept. These are practices that are cultivated through meditation and recitation, but that invite us to a profound emotional and behavioral change.

It is not enough to understand what Mudita is ;  it is necessary to incorporate it, feel it, make it our own and exercise the other dimensions that accompany it. Are the following:

• Kind love (metta -in Pali, Sanskrit-) is to practice a kind of affection free from attachment but strong in meaning, openness and tolerance. It is accepting the other as he is out of affection, without the need to control him.
• Compassion (Karuna -pali / Sanskrit-). This term does not mean feeling sorry for someone. Compassion in Buddhism is understanding that we all deserve to be free from suffering. It is being able to be generously present for others.
• Selfless joy (mudita -pali / Sanskrit-) defines the ability to rejoice in the abundance of others. It is being able to mediate the well-being of others, emptying yourself of envy and ego.
• Equanimity (uppekha -in Pali, Sanskrit-) is the virtue that unites the above points. It implies knowing how to lead a harmonious life, free from attachments and in which we integrate all the virtues mentioned above.

Mudita as opposed to Schadenfreude

In German, there is a word that defines the exact opposite of mudita: schadenfreude. This term refers to the satisfaction some people experience when they see that life is going bad for others. Somehow, this feeling appears frequently in this highly competitive society.

It occurs in work environments among colleagues, at the gym, and sometimes among groups of friends and family. The root of schadenfreude is envy, as opposed to mudita , a feeling nourished by selfless and empathetic joy. Buddhism, in turn, tells us that, in a way, we are all born noble, but sometimes the sociocultural context injects us with ego, envy, resentment…

Exercising this enriching emotion requires effort and will. It is not easy to rejoice in the success of others. Because right away we feel the sting of desire, of the desire to have the luck that the other has. Letting ourselves be carried away by these feelings only increases discomfort and even distance. It’s not the right thing to do.

Let us be able to rejoice in the happiness of the other and even promote it. Because altruism positively reverts to ourselves, because feeling the well-being of those around us as our own is an act of nobility, kindness and also love.