• This forum contains old posts that have been closed. New threads and replies may not be made here. Please navigate to the relevant forum to create a new thread or post a reply.
  • Welcome to Tamil Brahmins forums.

    You are currently viewing our boards as a guest which gives you limited access to view most discussions and access our other features. By joining our Free Brahmin Community you will have access to post topics, communicate privately with other members (PM), respond to polls, upload content and access many other special features. Registration is fast, simple and absolutely free so please, join our community today!

    If you have any problems with the registration process or your account login, please contact contact us.


Not open for further replies.


Well-known member
Four Ways to Be Happy
November 8th, 2009 • By Swami Nirmalananda Giri

From the first time I ever heard it until today, “everybody does it” seems to me one of the most moronic and irrelevant–not to say almost always untrue–things anyone can say, especially if it is meant to justify some thought or action. So when I came across a similar section to this in one of the Pali sutras, I commented to other members of our ashram that it might be good to recite it every day to remind us that running with the herd is not an option for those seeking higher consciousness.
Without hatred
Happy indeed we live who are free from hatred among those who still hate. In the midst of hate-filled men, we live free from hatred” (Dhammapada 197). Thanissaro Bhikkhu: “How very happily we live, free from hostility among those who are hostile. Among hostile people, free from hostility we dwell.”
The world seems to run on hate and anger–all we need do is look at history and see that humanity is a bundle of conflicts. That is the way things are, and we should accept it but not approve of it. Rather than waiting for a “better day” when hatred will be abolished–something that absolutely will never happen–we should determine to live ourselves without hatred or hostility, even when encountering those who do hate, and who may hate us for not hating.
It is foolish to wait for “everyone to do it” before doing it ourselves. Waiting for a more congenial time or environment to practice virtue is a great folly. After all, it may be our friendliness (metta) and peaceful response to others that will help them be the same. But do notice that Buddha does not say that we shall attempt to change others and get them not to hate, for they have to put forth their own will to change themselves, just as we are doing.
The principle set forth in this verse applies as well to the ultimate activity of hatred: war. Rather than engaging in futile “peace efforts” that are usually embittered and violent–not to speak of being impractical and unreasonable–we must settle our hearts in peace. I have met many good men and women of peace who were saddened at the prevalence of war, and who strove to live lives of peace themselves. But I have met no “peaceniks” that were not narrow, hateful, and devoid of peace in mind and heart, and politically uninformed and bigoted. Blaming others for war, they did not see that they were contributing to the universal vibrations of anger and spite.
Fundamentally, this and subsequent verses teach us that each person must determine to follow the path of right thought and action and let others alone. Over a hundred years ago a wise man wrote an article on spiritual life entitled: Others May, You Cannot. That is a good rule to remember.
Inwardly healthy
“Happy indeed we live who are free from disease among those still diseased. In the midst of diseased men, we live free from disease” (Dhammapada 198). Thanissaro Bhikkhu: “How very happily we live, free from misery among those who are miserable. Among miserable people, free from misery we dwell.”
Narada Thera comments that the disease spoken of here is “the disease of passions.” It is strange but true that a great many people continually stir themselves up, deliberately choosing to live is a state of constant ferment, upset, and misery. Oftentimes this is because nothing else goes on in their life. Many neighborhoods have their local grouch whose only purpose in life is complaining and making trouble for others. This often includes complaints to the police and other authorities for petty “crimes” on behalf of others, especially regarding parking in front of their property. Children and adults are equal targets for their frustration and malice.
When growing up I knew three of these bitter people, all of whom were old, ill, and without family or friends. Their ways were inexplicable. But one of them came out differently. She had done some nasty, spiteful thing to an aunt of mine, and her son retaliated with some prank. The old lady did not know who did it, but my cousin began to feel really bad about what he had done. So he went to her house and apologized and asked her forgiveness. The poor woman nearly passed out in shock, since for years everyone had despised her. She was so moved she hugged and kissed him and apologized for being such a grouch. The result was she became friends with my aunt’s family and soon was friends will all the neighbors. This is the power of goodness, even if belated.
Living amongst the passion-ridden, we can be passion-free and at peace.
Without worry
“Happy indeed we live who are free from worry among those who are still worried. In the midst of worried men, we live free from worry” (Dhammapada 199).
This must be an ambiguous verse in the Pali original, for Harischandra Kaviratna renders it: “Blessed indeed are we who live among those who are yearning for sense delights, without yearning for such things; amidst those who are yearning for sense delights, let us dwell without yearning.” Narada Thera agrees in his translation, but Thanissaro Bhikkhu has it: “How very happily we live, free from busyness among those who are busy. Among busy people, free from busyness we dwell.”
Whichever it is, we can profitably resolve to put away, worry, desire, and obsession with externals from our minds and live at rest in our hearts.
Happy with nothing
“Happy indeed we live who have nothing of our own. We shall feed on joy, just like the radiant devas” (Dhammapada 200).
This can be followed in two ways. The first is the obvious one of living in blessed simplicity without the burden of many things. A friend of mine used to take stock of everything in her house about every six months, and get rid of everything she did not really need. She had realized that the habit of possession creeps up on all of us, and each time she made her inventory, sure enough her own weakness had begun tripping her up.
The second way is to live happily in the realization that absolutely nothing is ever really ours, that everything, including our body, eventually dissolves away. And besides, it is all just a dream which must end in time. This is the key to really enjoying things, for they are not hanging around our necks demanding that we look after them, guard them, protect them, and identify with them. To be possessed by possessions is misery, but freedom from them is the happiness of the gods.
The Tussle Between the two "I"s

The tussle between the two ‘I’s by Prof.K.Parthasarathi

We have two ‘I’s in us. One belongs to the body and the other is related to the soul.
Both the ‘I’s have adequate proof of their existence.
The spiritual ‘I’ claims that it is immortal and therefore enjoys a higher status.
There is no death for it whereas it said "the bodily ‘I’ is ephemeral in nature and would die.
It taunted the bodily ‘I’ saying that moment the spiritual ‘I’ leaves the body, the bodily ‘I’ dies instantly and none would come near it.
The bodily ‘I’ undaunted replied that the other cannot exist without the bodily ‘I’ and that none can recognize it without the bodily ‘I’ .
It added that the soul cannot act without the help of body and mind and that it cannot concentrate ,meditate or go into Samadhi on its own.
But it conceded its mortal nature and the power of the spiritual ‘I’ to elevate it.
It also accepted that spiritual ‘I’ can adopt other bodily ‘I’ while the latter cannot do so. It finally agreed that it is in its
best interest to follow the instructions of the spiritual ‘I’ and act accordingly eventually forgetting its own separate identity as ‘I’

It must be borne in mind that spiritual ‘I’ belongs to God and in reality the only one ‘I’ that should remain.
There are among us good and bad urges.
There is a twin personality in us the base and the noble each of which is recognized by the urges it manifest.
That ‘I’ which kindles greed, jealousy, lust, vengeance, anger and carnal instincts is bodily ‘I’ .
The spiritual I brings out the lofty qualities of inner spirit like love, kindness, compassion, contentment,
peace, charity, sacrifice, forgiveness and other angelic qualities.
The characteristics of soul are natural and are there always.
Violence is committed while non-violence is natural, deceipt and fraud are committed while simplicity and
innocence are natural, a lie is told and is spoken while truth prevails when you don’t speak.
The attributes of soul are natural characteristics but in actual practice we distance ourselves from these good qualities.
We are ultimately that by which and to the extent one of the ‘I’s dominates.
If the spiritual ‘I’ influences our actions and thinking, the superior qualities in us manifest themselves.
It is not a question of spiritual ‘I’ dominating but it is the bodily ‘I’ submitting itself to the dictates of spiritual ‘I’
and merging itself with it gradually.
It is only by determined effort and persuasion of the mind that the smaller ‘I’ can identify itself with spiritual ‘I’ .
Once this sublimation of the two ‘I’ s takes place, the spiritual soul merges with Supreme Consciousness or God.


Request to the Moderator: i have posted here, since I could not open a new post. May please shuffle this out in the respective slot.


Excuse me for the interlude'

Who is the silent member in Parliament?


the letter I is (pronounced) silent in the word Parliament.

May be I is Par lament.......so it can be removed to escape from lament.

Once again I ( ..?..) remind of Sri Sai Baba who answered the request of a visitor who sought "I need instant Moksha"

Baba's answer" Remove "I" and "need" you get instant moksha.

Most of us are eyespecialists( "I" specialists) without a medical degree.

Last edited by a moderator:
Not open for further replies.

Latest ads