Monthly Archives: April 2012

Why do I Feel Unhappy? Why do I Feel Depressed?

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Questioner: “I am Brahman” is the simple and straightforward message of Advaita. Brahman is synonymous with Beingness, Consciousness and Happiness. If I = Happiness, I should be always happy, should never be depressed. But I am overcome by the feelings of unhappiness, I get depressed. How come?

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Well, the answer is “You” (I) can never not be Happy.

Out of Beingness – Consciousness – Happiness, the first two are self-evident. We do not require an external proof to tell me that I exist or that I am conscious. Can you ever say “I am not here” or “I am not conscious”? You have to be there and be present to say, “I am not here.” Similarly, I have to be conscious to say, “I am not conscious.”

In the same way, “I” can never ever be other than Happiness.

What is then the “feel” of unhappiness or depression that arises?

The “feel” cannot be “I” nor can it belong to “I”. That “feel” must obviously be something other than “I”. That is to say that such a feeling cannot be real because Brahman is the only “thing” that is Real. If the feeling is not real, it has to be an imaginary thing for, “I” would never say: “I am unhappy.”

But a Ramesam or a Tom or Dick do “feel” unhappy and say: “I am unhappy; I feel depressed. I am suffering.”

Continue reading →

Living rightly with others

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Have you ever wondered why it is people find it so difficult to get on? From the outside it seems we are rigged for war. There is conflict between husbands and wives, parents and children, teachers and pupils, bosses and employees, fellow workers. So much friction and so much unhappiness. Is there something innately wrong in people that they can’t learn to live happily with one another?

According to my past training, I would have gone along with the common orthodoxy which tells us that that the cause of this friction and unhappiness is that we are suffering from low self esteem, lack of love, deep psychological problems, mental illness or the absence of the right kind of drug which is supposed to restore our brain chemistry to right functioning.

Since being introduced to the teachings of Vedanta, however, I now see that the root cause is that we are suffering from a misguided UNDERSTANDING of what is important in living a happy and satisfying life with others. As a consequence we have insufficient PRACTICE in living in a WAY which, in itself, brings about a quality of mind which is happy and is directly the result of a certain way of associating with others. Below is an extract from a longer article of mine entitled ‘Living Rightly With Others’. Continue reading →

How to be really, really, really happy

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In the Taittiriya Upanishad we are told that 1 unit of human joy is that enjoyed by a young person described as being in the prime of life, fit and healthy, possessed of strong mental faculties, amazingly good looking and incredibly well read, spiritually disciplined and ethical, and in possession of untold wealth (not exactly the person next door). Try to imagine the effort that would be required to have untold wealth and untold wisdom. Imagine the effort required to live a highly ethical and spiritual life. It can take a whole lifetime – by which time we will have lost our youthful vigour. The other person, however, who enjoys the same level of joy is ‘a follower of the Vedas, unaffected by desire’ (which can be anyone who makes the effort).

100 times that unit of human joy is one unit of the joy of a being called a Man Gandharva in a higher loka [realm]. In this embodiment as a celestial musician there will only be the experience of subtle enjoyment and no pain. To attain this loka one needs to have accumulated a huge amount of punya [merit] from leading a value-driven and prayerful life. The other person, however, who enjoys 100 times the unit of human joy is the follower of the Vedas, unaffected by desire. Continue reading →

Where the mind cannot reach (Q. 307)

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Q: I am allowing life to teach me as I go through it, but I’m not finding it easy.  Most of the time I feel I don’t want to even speak because I feel nothing I say is ‘correct’.  At the same time, however, I feel that even if I do speak, whatever I say would not be ‘wrong’ because ‘right’ and ‘wrong’, ‘correct’ and ‘incorrect’ do not exist.  Words and concepts are a massive hindrance to my understanding, yet I cannot overcome them.

 I want to say that I know that everything is Brahman, but then something says, ‘you can’t ‘know’ that everything is Brahman because that cannot be known with the mind’, so I’m always hitting a wall. Continue reading →

Dennis: Free Will (Part 5 – final)

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Go to Part 4

Other experiments carried out more recently have confirmed that having a relevant thought prior to an action also gives us the feeling that we ‘caused’ the action, even when this is not the case. One experiment involved an arrangement of mirrors whereby the subject sees himself but with another person’s arms in place of his own. Instructions to move the arms in various ways are given and the arms subsequently move accordingly. Although the arms actually belong to an unseen person, the subject nevertheless feels that he has moved them. Continue reading →

Death and Deathlessness

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Advaita Vedanta looks at death from 3 angles: as death of the gross body, death of the subtle body and no-death. All of us agree that the gross body dies, meaning that with death its present form is gone for good. It goes back to its basic components, in vedantic terms “to the elements”, which then take the shape of different forms: ash, earth, plants, worms etc.

In Christianity there is the belief of „resurrection in flesh“ which is supposed to happen for the virtuous ones after the last judgment day – although hardly anybody seems to take this seriously anymore, at least in Europe. In increasing numbers, people have taken to a sober viewpoint, basing their existence entirely on matter and considering themselves as merely flesh. For them there is only gross body, even what Vedanta calls subtle body functions – i.e. sense perceptions or thoughts or feelings – are believed to be operations of the gross body, nerves and brain in action. Continue reading →

Free Sanskrit Resource

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This Reader introduces India’s Sanskrit literature. The selection of more than 1600 verses covers subjects essential for the understanding of ancient Indian culture and modern Hinduism.
It consists of 300 pages A4, and is available for 25 Euro plus postage. You can order from:  kontakt@vedischer-kulturverein.de. Alternatively, the best price (£12.24) is from the publisher.

You can view the first 18 pages here.

Even more amazing, however, is that you can download an 800 page Sanskrit Reader Course for free. This utilizes verses from the scriptures to illustrate the introduction of the alphabet and grammar, declensions and conjugations. There is also a list of dhatu-s and all of the words in the Bhagavad Gita, together with an indication of their derivation.

Heiko Kretschmer from Germany is to be congratulated on what has clearly been a labor of love in providing this wonderful resource. Download here (nearly 4MB).

satyam j~nAnam anantam brahma (Part 3)

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Go to Part 2

Till now we have seen that Brahman is anantam satyam…limitless existence. Now let us consider the word, j~nAnam Even this word has a regular meaning and an implied meaning. The regular meaning would be ‘knowledge of something; Computer knowledge, book knowledge, pencil knowledge etc mean the knowledge of a computer, the knowledge ‘of ’ a pencil. I perceive an object, then it enters my mind, as it were, and a corresponding thought modification takes place in the mind. This thought (vRRiti) itself is cognition.

When a thought modification does not take place in the mind, meaning, when a thought is not generated, then cognition does not take place; for e.g., I might be sitting in front of the television, but might be thinking about my child. In spite of the movie running on the screen and the familiar music in the background, I am blissfully unaware of it all because the mind is generating another thought, the child thought. I can ‘know’ the movie and music only when the mind entertains the respective thoughts. Hence, knowledge of an object is its thought in the mind. Continue reading →