MESSAGE FOR CONTEMPLATION 1195
Radhe krishna,
Have a blessed day,
PASSION
Swami SivanandaPassion is the instinctive urge for externalization which effects self-preservation and self-multiplication. Passion is the diversifying power which is directly opposite to the force that moves towards the integration of being. The satisfaction of sex-impulse begets a delusive pleasure, but it has a disastrous effect on the spiritual well-being of the person. Lack of discrimination and absence of spiritual practice are the main causes for all sexual diversions. Remembrance of the skeleton and the dead body of a woman will induce dispassion in the mind, when oppressed by lust.
Upper And Lower Mind
We have seen how the whole of the living of the divine life and all the processes of Yoga and
practical Vedanta, take place primarily within the mind. Outwardly these processes that take place
inside have their expression; they manifest themselves in the form of certain behaviour of the
person and his reactions to external influences in the form of certain actions that he indulges in, but
primarily they take place in the inner Kurukshetra, the mind. An eternal tussle is going on in the
mind between the lower, instinctive urges and the higher, spiritual aspirations, between that part of
the mind which is drawing the senses outward, which is filled with Rajas and Tamas, and the Sattvic
portion of the mind, the Vivekayukta Buddhi, Vicharayukta Manas, the mind where discrimination
has begun to manifest, where the selective power of the human intelligence has begun to function. It
begins to select which is proper, which is improper, which ought to be done, which ought not to be
done, which is conducive to one’s progress, which is detrimental to one’s progress. When this
discriminative mind begins to operate, man begins to think of the why and wherefore of things. This
discrimination arises due to Satsang, or due to hard experiences, knocks and blows of life, or due to
flowering of Purva Samskaras, or due to any of the innumerable factors that go to awaken the
discriminative mind. The instinctive mind, filled with desires for objects, tries to pull the man
down, whereas the higher mind pulls him up. Ultimately it is the spiritual part of man that
establishes its own supremacy over the lower instinctive, sensual part of his being, and fully
establishes him in Atmic consciousness, which is the ultimate stage of Yoga. In this process, we
have found how the mind works, how it tries again and again to catch the individual in its vicious
circle of experience, Samskara, Vasana, Kalpana, Ahankara, Iccha, Kamana and Cheshta. When
you do Cheshta, you again repeat the experience, and a Samskara is formed; from Samskara,
Vasana originates. Vasana becomes a Vritti, which taking the help of imagination becomes an
Iccha. Iccha takes the help of egoism and becomes a Kamana, and Kamana intensified becomes
Trishna or strong desire, and Cheshta or actual fulfilment of the desire follows Trishna and
We have seen how the whole of the living of the divine life and all the processes of Yoga and
practical Vedanta, take place primarily within the mind. Outwardly these processes that take place
inside have their expression; they manifest themselves in the form of certain behaviour of the
person and his reactions to external influences in the form of certain actions that he indulges in, but
primarily they take place in the inner Kurukshetra, the mind. An eternal tussle is going on in the
mind between the lower, instinctive urges and the higher, spiritual aspirations, between that part of
the mind which is drawing the senses outward, which is filled with Rajas and Tamas, and the Sattvic
portion of the mind, the Vivekayukta Buddhi, Vicharayukta Manas, the mind where discrimination
has begun to manifest, where the selective power of the human intelligence has begun to function. It
begins to select which is proper, which is improper, which ought to be done, which ought not to be
done, which is conducive to one’s progress, which is detrimental to one’s progress. When this
discriminative mind begins to operate, man begins to think of the why and wherefore of things. This
discrimination arises due to Satsang, or due to hard experiences, knocks and blows of life, or due to
flowering of Purva Samskaras, or due to any of the innumerable factors that go to awaken the
discriminative mind. The instinctive mind, filled with desires for objects, tries to pull the man
down, whereas the higher mind pulls him up. Ultimately it is the spiritual part of man that
establishes its own supremacy over the lower instinctive, sensual part of his being, and fully
establishes him in Atmic consciousness, which is the ultimate stage of Yoga. In this process, we
have found how the mind works, how it tries again and again to catch the individual in its vicious
circle of experience, Samskara, Vasana, Kalpana, Ahankara, Iccha, Kamana and Cheshta. When
you do Cheshta, you again repeat the experience, and a Samskara is formed; from Samskara,
Vasana originates. Vasana becomes a Vritti, which taking the help of imagination becomes an
Iccha. Iccha takes the help of egoism and becomes a Kamana, and Kamana intensified becomes
Trishna or strong desire, and Cheshta or actual fulfilment of the desire follows Trishna and
enjoyment again strengthens the Samskara, and thus the whole process is repeated again and again.
Swami Chidananda
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