Human life itself is an apparent deity. Those who attempt sadhana of life are assured of superhuman achievements in material world ( sidhi ) and paranormal capability with control over the elements of nature and events ( ridhis ).

Human life itself is an apparent deity. Those who attempt sadhana of life are assured of superhuman achievements in material worild ( sidhi ) and paranormal capability with control over the elements of nature and events ( ridhis ). On the otherhand the misguide, who keep prostrating, flattering and entreating their imaginary deities are ultimately found disgusted, expressing their disillusionment in despair. The wise are advised to choose reality, however, harsh or onpleasant it may appear. That which is easily obtainable, generally brings in disappointment and nothing else. Pessimism and athelism are one and the same thing. Those who aspire for greater achievements without much effort may initially appear to be believders, but are finally found changed into as atheist. This is because the lawsrea of nature are not subject to change to suit the whims of some impatient greedy person. Had it been possible to make great achievements with the help of ‘short cuts’ of religious rituals without developing talents and paying the price of hard work, none in this world would dared to follow the difficult path of character development and imbibitions of high ideals. Therefore it should always be remembered that life is the deity. The earlier and more comprehensively this reality is understood the better it would be better for the life, the sooner one develops the faith in this eternal truth and begins to imbibe it in his life the fortunate he would be considered.

when an attempt is made for self – appraisal by asking such questions and honest answers are sought to them, the good and evil traits inherent in character can be easily classified.

We must ask ourselves whether the evil traits for which we dislike others, are present in our character ? whether we have those vices for which we despise others ? are we giving treatment to others the like of which we would not like for ourselves ? whether  the shortcomings  we are preaching others to reform are part of our own character ? Do we actually possess those qualifications for which we expect praise and status ?  when an attempt is made for self – appraisal by asking such questions and honest answers are sought to them, the good and evil traits inherent in character can be easily classified. The task is, however, very difficult. Each one of us suffers from the weakness of self – prejudice. Eyes are always looking outwards, without an awareness of happiness behind retina. Ears, which are sensitive to external sound are incapable of hearing the continuous beat of sound of air passing through the lungs . we generally do not like people who point out our weaknesses. In absence of any previous experience, one feels bewildered while attempting self – apprasail. No one undertakes analysis of one’s own character. Hence the process is not effective unless a capacity of strict impartial judgement is developed for identifying one’s own weaknesses .With this it becomes very easy to take up the next phase involving proper apprasail of status of personal character with a view to attempting reform.

Only that person has the right to be known as a civilized member of human community who is adorn by the quality of compassion for fellow human beings and possesses attributes worthy of a human being .

In a true sense, these attributes are to be acquired essentially in order to justify one’s existence as a human being’. Only that person has the right to be known as a civilized member of human community who is adorn by the quality of compassion for fellow human beings and possesses attributes worthy of a human being . To achieve the objective of self-- counsel, one is advised to conceptualise a person possessing aforesaid virftues as an ideal and make a critical appraisal of one’s own self with reference to the former. In absence of an ideal or standarad , it is is not possible to know the level of personal virtues and vices. A comparison with the wicked would only make us feel superior, whereas on the otherhand looking upon men with super –human achievements would only bring in dissatisfaction and discontentment about present inner status. Standards are necessary for any measurement. A critical apprasail can not be done without comparisons. It is absolutely necessary to know the standard for appraising the facts. Without being aware of normal body tempature, it is not possible to prescribe for a patient suffering from high fever or sub normal tempature. Knowledge of average blood pressrure is necessary for finding our abnormalities of hyper or hypo—tensions. In the same way some standards of nobility and humanitarian attributes are to conceptualized for critically analyzing whethers one’s own living—norms are low medium or high order.              

A truly civilized man is fully aware of his duties and responsibilities and consideres it obligatory to fulfill them.

Atm chintan is in fact self counsel and self advancement. It may also be viewed as an attempt at identityfying one’s own shortcoming and evil traits. In the laboratories, we carry out analysis and classification of materials to find out their constituents. An autopsy is carried out to examine conditions of internal organs and to find out the toicity in the organs, if any pathological examinations of stool, urine etc. are needed for appraising the conditions of patient. Appropriate treatment becomes possible only after diagnosis. The same analogy holds true for self—analysis which is carried out first

with self—counsel or self appraisel.

What should be the attributes of a noble, refined and cultured citizen? Which virtues are required to be associated in the qualities, actions and nature of this individual? to begin with, let us comnceptualise a frame work of such an ideal person. It is difficult to fix the norms for the level of  human dignity and its status. The qualities expected in an idealman are: a systematic daily routine, briskness in work, intellectual competence, profieciency in social interaction, far sighted wisdom in contemplation, strict adherence to self – discipline, dependence on self and self respect. He should should be generous in character and humble in personality radiating happiness all round. Simplicity and nobility are inter related. To be known as cultured person one is required to systematically co—ordinate the inherent talents and the available resources for a useful purpose. A truly civilized man is fully aware of his duties and responsibilities and consideres it obligatory to fulfill them.