Thoughts and Life

Thoughts and Life

Man thinks of sensual objects and gets attached to them. He thinks that fruits are very good for the body. He exerts to possess them. Then he actually possesses and enjoys them. He now clings to the fruits. He develops a habit of taking fruits now and when he fails to obtain them any day, he gets pain.

From thinking comes attachment; from attachment desire is born; from desire proceeds anger, anger arises when desire is frustrated by some cause or the other; from anger arises delusion; from delusion, failure of memory; from failure of memory, loss of intellect; from loss of intellect man is totally ruined. If you want to attain everlasting peace, do not think of objects, but think always of the immortal blissful Atman alone.

Desires by themselves are harmless. They are galvanized by the power of thought. Then only they do much havoc. Man muses or thinks on the objects of the senses. He imagines that he will get a great deal of pleasure from them. This imagination excites the desires. This power of imagination co-operates with the desires. Then the desires are invigorated or vitalized. They attack the deluded Jiva vehemently.

Thoughts and Character

Man is not a creature of circumstances. His thoughts are the architects of his circumstances. A man of character builds a life out of circumstances. He steadily perseveres and plods. He does not look back. He marches forward bravely.

He is not afraid of obstacles. He never frets and fumes. He never gets discouraged and disappointed. He is full of vigour, energy, vim and vitality. He is ever zealous and enthusiastic.

Thoughts are the bricks with which character is built. Character is not born. It is formed. Determination to build definite character in life is needed. This must be followed up with persistent striving.

Build your character; you can shape your life. Character is power; it is influence; it makes friends. It draws patronage and support. It creates friends and funds. It opens a sure and easy way to wealth, honour, success and happiness.

Character is the determining factor in victory and defeat, success and failure, and in all the issues of life. A man of good character enjoys life herein and hereafter.

Small kind acts, small courtesies, small consideration, small benevolence, habitually practiced in your social intercourse give a great charm to your character than great platform lectures, discourses, oration, exhibition of talents, etc.

Strong character is formed by strong and noble thinking. A good character is the fruition of personal exertion. It is the result of one’s own endeavours.

It is not wealth or power nor is it mere intellect that governs the world. It is moral character associated with moral excellence that really rules the entire universe.

Nothing in this world—wealth, name, fame, victory—is worth a fig or a straw, without character. Character must stand behind and back up everything. And, character is built by your thoughts.

Thoughts and Words

There is power in every word that is spoken. There are two kinds of Vrittis or thoughts, viz., Sakti Vritti and Lakshana Vritti in words.

In the Upanishads, the Lakshana Vritti is taken. ‘Vedasvarupoham’ does not mean ‘Embodiment of Vedas.’ The Lakshana Vritti does denote ‘Brahman’ who can be reached by the study of the Upanishads alone: by the Sabda-Pramana alone.

Mark here the power in the words. If anyone calls another ‘Sala’ or ‘Badmash’ or ‘fool’, he is thrown into a state of fury immediately. Fight ensues. If you address anyone as ‘Bhagavan’ or ‘Prabhu’ or ‘Maharaj’, he is immensely pleased.

Thoughts and Actions

Thoughts are dormant seeds of action. The mind’s acts, and not the bodily acts, are alone true acts. It is the actions of the mind that are truly termed Karmas.

Thought and act are interdependent. There is no such thing as mind apart from thought. Thoughts constitute the mind.

Words are nothing but the outward expressions of thoughts which are imperceptible. Actions are caused by feelings of desire and aversion (likes and dislikes). These feelings are caused by the fact that you attribute a pleasurable or painful nature to objects. Thought is finite. It is inadequate to express even temporal processes, not to speak of the absolute which is inexpressible. The body with its organs is no other than the mind.

– Swamy Sivananda of Hrishikesh

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

This site uses Akismet to reduce spam. Learn how your comment data is processed.