Depression-1

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Dear Members,

 

Dear Members,

 

Mind is inert. As per the advaita philosophy there is

in fact no such thing as mind. We do accept this.

However, in day-to-day life one has to accept the

existence of mind. The mind is something wonderful and

strange. One who is able to control the mind gains

mental strength and succeeds in doing rare and great

feats. One who is able to destroy the mind becomes a

Gnani (man of wisdom). And the one who is unable to

control the mind gets confused and becomes sick both

physically and mentally.

 

A man's face reflects his happiness and sorrow

vividly. In happiness his physical health improves and

in sorrow it is adversely affected. So there is a

connection between the mind and the body. A man with a

disturbed mind cannot sit quiet even for a while. And

he is always found to be fidgeting with something or

moving about restlessly. A man who has control over

his mind is able to sit quietly for a long period.

Therefore, those who are unable to control their minds

directly, practice aasanas (postures as shown in the

Yoga) for long hours and thus control their minds

through body control. Raja Yoga aasanas help in

spiritual progress. Hatha Yoga aasanas help

strengthens both mind and body.

One-pointedness of the mind is totally different from

the state of mind gained (strengthened) through Hatha

Yoga. One who has strengthened his mind carries out

feats which create awe and wonder. For example, he is

found to possess the power of an elephant in him. He

will be able to break a big rock with his bare hands.

But his mind will be bereft of feelings such as joy,

sorrow, devotion and knowledge.

Likewise, a tender heart (mind) is different from a

weak mind. Sattvic feelings like devotion, knowledge

are reflected only in the former while the latter

(weak mind) lacks steadfastness. If someone advises

him that 'Ganesh pooja' is good then he would at once

conduct this pooja. If on the other hand he happens to

read that pranayama (control of breath) is the only

way he would at once start this practice. He would try

all ways and means that he sees, hears or reads but

would drop it all as soon as begun. It is not so in

spiritual matters alone. He behaves likewise in

worldly matters, too. Cinema, music or any other

subject for that matter attracts him very easily. Such

a person would take to self-pity quite suddenly. His

inability manifests itself as anger, hatred and tears.

His mind then is like a cauldron. He then uses abusive

and authoritative words in self-defence.

There is a connection between mind and food. It is

seen that some kind of food make the mind sattvic

(calm) some make it rajasic (active) and yet others

make it tamasic (dull). For example, foods which are

not fresh when taken make the mind dull. Liquor makes

one loose control of his senses and even makes him

unconscious. From this it is evident that there is

connection between food and mind.

In most cases of mental sickness there is no

definitive treatment in allopathy (English medicine).

Our scriptures categorize the diseases as those

afflicting the body as vyadhi and those afflicting the

mind as aadhi. Ayurvedha (ancient Indian medicine)

prescribes medication even for mental illnesses. The

ayurvedic practitioners opine that these illnesses are

the outcome of heated up brain. Whereas, the

allopathic doctors hold the opinion that they are due

to nervous breakdown. So, they try to calm down the

mentally ill patients through sedatives,

electro-convulsive therapy (shock treatment). However,

even these doctors agree that their system of medicine

only pacifies the patient but does not cure them.

My opinion in this matter is totally different.

Epilepsy, nervous breakdown, mental disorder, mental

depressions are the result of the trouble caused by

spirits. The chances of such mental afflictions are

more in families where there have been unnatural

deaths (suicide, murder, accident, etc.). Also, such

afflictions prevail in families where pithru karmas

(religious rites to be done for one's dead parents)

have not been adhered to. Also, one who accepts gifts

offered during pithru karmas becomes vulnerable to

such mental diseases. Use of black magic also affects

mental stability. Such diseases can be cured only by

counter mantras, the power of upasana (worship) doing

angapradakshina (circumambulation not by foot but by

lying down and rolling on the ground) to Tirupathi

Srinivasa Perumal and never by medicines.

Philosophers say that when one desires to achieve

something in life one should imagine/dream of having

achieved that status. Only those who have such dreams

succeed in life. I neither accept this view totally

nor reject it. One should have dreams but dream itself

should not become one's life. A man toils in the

scorching sun. Even as he works he imagines, " I would

be paid my wage on completion of this work. I shall

buy good food for my wife and children and make them

happy " . This sweet imagination lessens the burden of

his work. Arduous labour without such sweet

imagination would have only weighed him down. But only

imagination without work would make him lazy with no

end purpose in life. That is why I say that our dreams

and imaginations should be combined with effort (work)

and be within reasonable limits.

Imagination and superstition take hold of some to the

extent that it chains them down with no way of escape.

Yet there are those who are bogged down by other

notions. For example, a man might have received good

news on a Monday and a bad one on the following day,

i.e. Tuesday. At once his mind imagines that a good

and a bad news would alternate. And if this man awaits

some news on the following Friday he would imagine

that it would be a favorable one and that which would

be received on the next day, Saturday, would be

otherwise.

Likewise, a man might have got into the routine of

visiting the Ganesh temple every day enroute to his

office. If on any day he is unable to make it and

happens to face some problem on that very day in his

office he would blame it all up on his missed visit to

the temple. If by any chance he happens to see a

picture of Ganesh in any of his office files or pads

he would imagine that Ganesh is reminding him of his

missed visit. Likewise, when he misses the visit yet

on another day he would anticipate some trouble in his

office. The mind of such a man gradually looses its

strength. This becomes quite obvious as he starts

suspecting everything (PARANOID). For example, when he

finds two people conversing he thinks that he is being

talked about (IDEAS OF REFERENCE). He becomes careless

in his dress, wearing dirty and torn clothes. He then

imagines afflictions of various diseases

(HYPOCHONDRIAC). He starts speaking incessantly. All

these are sure signs of self-pity.

There are always two sides to a coin. For a depressed

man everything will appear contradictory. He starts

feeling neglected - that none understands him, none

praises him, none respects him and none has any

affection for him.

When he learns of the symptoms of various diseases

through books, radio, like if one feels frequently

thirsty it is a sure sign of diabetes, he would feel

that he has such symptoms and so is afflicted with

that particular disease. Similarly, in devotional

matters, if he happens to read the life history of a

saint he would imagine that he, too, undergoes similar

experiences.

 

 

!!! Will Continue !!!

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

 

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[Guest guest]

Dear brother Ravishankar Gopal,

 

Bhakti is eternal.

 

It is really great of you in sending the five episodes of valuable

questions with answers which are very meaning full and also required

for the humanity in general.

Your present topic of STRESS is also very important and is required by

every one in their present way of life to read, understand and to

practise.

It is a great pleasure of your becoming a member in this Bhakti group

and start the topics immediately.

Please keep it up.

With love and regards,

Sastry.

" BGY Sastry " <bg1938sy