The progress in and insistence on quality of education and rapid strides in the spread of data need equally developed and able recipients. Thus, a particular need is felt for a well-developed personality and character in our life. The Vedantic concept of personality development relies on the concept of perfection of every soul and self-confidence for realization and the manifestation of this inner knowledge.
Five dimensions are involved in forming the human personality. These are:
1) physical self,
2) energy self,
3) intellectual self,
4) mental self and
5) blissful self.
A well-integrated personality is that the sum of harmonious expression of those five dimensions.
Physical self relates to our senses. Proper nourishment and growth of physical faculties are important by way of diet, recreation, music, care, and concern from near and dear ones. an easy pat on the rear for any achievement in life goes a protracted thanks to building up confidence. However, discretion and discrimination are the keywords in this regard. Otherwise, there's every chance that senses would create havoc by way of infatuation and attachment to those sense objects.
Energy self is somewhat subtler than the primary. It relates to metabolism and therefore the gross manifestations of energy (Prana), for example, the act of breathing. The control of Prana is achieved by control of anger, anxiety, and restlessness.
Intellectual self concerns with discriminative power and knowledge, what we call "buddhi". additionally to sincere and formal studies, reading other books like biographies of great and noble persons and invigorating literature helps us develop this faculty.
The mental self is said to fret and psychology. Her selflessness, control, concentration, and quietness of mind play an essential role. Anandamaya Kosha or blissful self is that the function of the state of being. It involves remaining calm and unaffected, to stay happy, altogether the frivolities of the world, in neck break competition and struggle, in calamities and disasters, in suffering and loss, in failure and success.
The five-fold method to realize such a state of heightened perfection and purity are a) self-effort, b) self-control, c) self-reliance, d) self-sacrifice, and e) self-knowledge. Next, a practical program is required to create this 'intellectual gymnastic' real in our lives. the easy action plan, to start with, consists of a daily workout for ten minutes, reading good literature for half an hour, sincere prayers for 2 to 5 minutes, and meditation and yoga for about ten minutes.
Concentration and Meditation
I feel the most emphasis should start from Pratyahara. It means withdrawing, our internal sense organs from the external sense objects. as an example, our sensory receptor of taste runs after tasty food, a sense object; pratyahara means not allowing the sense of taste to succumb to such temptations. the identical could be the case with sense touch, smell, vision, and earing. we must always be ready to control our senses. this is often a style of the conscious detachment of the mind from the objects of temptations. With practice, pratyahara is feasible.
Next is Dharana. It means trying to concentrate the mind on one thought or idea or kind of the divine. (The mind would fail to focus on that which isn't divine, and in a very short period of your time one will lose all interest within the yoga and in one's attempts at meditation). The concentration of mind produces the sensation of truth in what one is concentrating upon. Thus, we get a feeling of existence or truth within the idea, the thought, or the shape we are attempting to concentrate upon (gradually of course).
By nature, the mind is restless, Chanchal. It doesn't want to remain fixed on one object or thought o idea. It wanders here and there. Many thoughts crowd our mind and that we feel that we shall never be able to fix it on God. Moreover, many unwanted thoughts originate from nowhere, and further, put the sadhaka in getting turmoil. Dirty, passionate, and evil thoughts come from our brains. There these thoughts lie hidden as samskaras. These are of this birth and plenty of past births! Therefore, one mustn't get perturbed when bad thoughts come to the surface during dhyana and Dharana. V5.0
How to tackle this problem? a technique is to neglect all thoughts, whether good or bad. Just see them as waves rising on the lake of the mind, which are guaranteed to subside in course of your time. Thus we become Sakshi-subject-of our thought. The second method is to bring the desirable and noble thought or form, just like the type of our Ishta, to mind again and again. this can be practice or abhyasa.
Suppose there's an old inkpot with dried crust inside it. after we attempt to clean the ink pot, dirty water comes out initially. But if we still pour H2O repeatedly dirt is cleared and therefore the water setting out is cleaner and cleaner. The same is that the case with evil thoughts at the time of meditation. By pouring fresh and clean water of mantra and concentrating on the shape of our Ishta, we can soon get eliminate bad and dirty thoughts over a period. this era may be one year, ten years, one birth, or ten births! It depends on the efforts and beauty of the Guru. But one thing is sure; one has got to undergo the method, if not today, tomorrow! Therefore one should start today only, howsoever useless and difficult sadhana may appear.
By this, we become masters of ourselves. there's no want or deficiency anymore. The feeling of loneliness and helplessness is replaced with a feeling of identity with all and total fulfillment in life.
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