MESSAGE FOR CONTEMPLATION 1160
.Radhe krishna,
Have a blessed day,
CONSTITUENTS OF CHARACTER
Swami SivanandaGood nature, benevolence, tolerance, truthfulness, temperance, justice—all these lie at the foundation of character. Character is the end and aim of all your intellectual discipline. Character is the produce of self-discipline. The grandest aim in life is the development of a grand character. More than anything else character is worthy of attainment The essential factors in character-building are morality, truthfulness, justice, temperance, wisdom, nobility, non-violence, purity and benevolence.
As you grow older, you should turn more and more to Japa, Kirtan and Dhyana. Pranayama etc. need not be given up. They might be practised mildly to keep up good health.
- Swami Sivananda
Yet this little experience is immediately captured
and kept in the mind as a Samskara. Supposing you happen to pass through that particular city or
town where ten years ago you happened to taste that thing. When you pass through that city, or
town, the memory comes, “In 1945 I ate this thing, and I ate it in that particular locality.” Suppose
you are sitting somewhere. Once you think of it, you begin to imagine how beautiful it was, how it
melted in your mouth, and it starts sensory reaction, and this imagination immediately makes the
Samskara take the form of a desire. First the Samskara lies as a Vasana and the Vasana rises as a
Vritti and mentally the whole is recreated, and this process of recreation through the power of
imagination crystallises as a desire. And once the desire arises, the being at once tries to fulfil it. He
becomes a slave of that desire. If desire comes, then an effort to fulfil it becomes the nature of the
normal human being. Immediately the ego-sense says, “I must take it,” and the ego also identifies
itself with the desire, but if the ego has the higher discriminative part, instead of identifying itself
with the desire, it tries to identify itself with the higher discriminative faculty, the Buddhi, which
says, “I don’t want this.” But normally the ego is not endowed with the faculty of discrimination
and it also identifies itself with the desires, and orders are given to the various senses. Immediately
you look into the telephone directory and see the number of the shop where you can purchase the
thing that you want. If you succeed in finding the number, you at once place an order over the
phone. If you cannot find the number of the shop, you take a taxi and go to the shop and then the
experience is once again recreated. You sit there, order for the dish and experience it. This
experience leaves another Samskara, or intensifies your old Samskara. The process of Yoga
demands the frying of Samskaras. Put a seed in a frying pan and roast it over the fire.
Swami Chidananda
and kept in the mind as a Samskara. Supposing you happen to pass through that particular city or
town where ten years ago you happened to taste that thing. When you pass through that city, or
town, the memory comes, “In 1945 I ate this thing, and I ate it in that particular locality.” Suppose
you are sitting somewhere. Once you think of it, you begin to imagine how beautiful it was, how it
melted in your mouth, and it starts sensory reaction, and this imagination immediately makes the
Samskara take the form of a desire. First the Samskara lies as a Vasana and the Vasana rises as a
Vritti and mentally the whole is recreated, and this process of recreation through the power of
imagination crystallises as a desire. And once the desire arises, the being at once tries to fulfil it. He
becomes a slave of that desire. If desire comes, then an effort to fulfil it becomes the nature of the
normal human being. Immediately the ego-sense says, “I must take it,” and the ego also identifies
itself with the desire, but if the ego has the higher discriminative part, instead of identifying itself
with the desire, it tries to identify itself with the higher discriminative faculty, the Buddhi, which
says, “I don’t want this.” But normally the ego is not endowed with the faculty of discrimination
and it also identifies itself with the desires, and orders are given to the various senses. Immediately
you look into the telephone directory and see the number of the shop where you can purchase the
thing that you want. If you succeed in finding the number, you at once place an order over the
phone. If you cannot find the number of the shop, you take a taxi and go to the shop and then the
experience is once again recreated. You sit there, order for the dish and experience it. This
experience leaves another Samskara, or intensifies your old Samskara. The process of Yoga
demands the frying of Samskaras. Put a seed in a frying pan and roast it over the fire.
Swami Chidananda
Chant the Maha Mantra
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
BE HAPPY..
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