GOD ALWAYS TAKES CARE OF EVERYTHING -- (2)

Continued from last blog --

All aspects of prakruti has divine consciousness but there is a difference in it. All works and circumstances of sadhak does not have complete descent of the divine consciousness. It is intermingled with his own lower prakruti. It is very important for the sadhak to find out the part played by his own nature and prakruti. Because of this it is very dangerous for the sadhak to imagine or imitate realized soul before he reaches the level of experiencing the real truth himself.

He will have to derive appropriate inference from the new and different circumstances, people, relationships and thoughts. He needs to do this even after mistakes and stumbling in the process. It is apparent that no body can correct the mistakes unless it is brought to their attention. He has to be ready and aware to figure out the changes he needs to make to transform his prakruti. To see the deficiency in his behavior, thoughts and speech he needs a new vision to evaluate these incidents. Only with this new vision he will realize the need for the change. True surrender (and hence the true experience that God always takes care of everything ) is not gained easily and it requires great effort. It is to be developed with love, devotion and knowledge. This surrender with love and devotion increases as the nature and prakruti of sadhak becomes worthy of the descent of the divine. He then realizes that earlier surrender was just the belief and not a matter of fact in life. At the same time he must realize that this divine energy is responsible for the fruits of his labor and avoid the ego that tends to believe that it was his effort that was responsible for this surrender.

Pujya Shree Mota
Jivan Sandesh
Edition 3; pages 176 - 177.

GOD ALWAYS TAKES CARE OF EVERYTHING (1)

Trichi,

September, 1943.

When some souls develop the tendency towards exploring the God and especially when this urge develops momentum, they develop a strange thought process. This slow down or stops their development. He imagines that since he has accepted the surrender to God, nothing remains to be done by him. All he has to do is to have solid faith in all pervasive divine energy and he is or will be taken care of completely. 

He continues to imagine and believe that whatever he does and whatever circumstances that he is put in, is orchestrated by God and he is only the instrument. Further he believes that he is developing humility that is a hallmark of that belief. He takes the support of overheard sentences like "not even a leaf moves without the wish of the God". He also firms up his belief from the instances where true saints were tested and kept their faith in spite of many dukkhas (દુઃખ, sorrows) and in the end their dukkhas were removed by God. Since he has surrendered to God like holy saints he believes that he should bear whatever comes his way from God and tries to shape his life according to this belief. And yet there is a vast difference in surrender of these holy saints and sadhak. Sadhak suffers and his progress slows down as a result of this belief. Because of superficial understanding of law of karma, we develop a kind of vigorless belief of relying on God. This belief of sadhak in his beginning period is nothing but the same belief in a different garb.

He denies or forgets that he is a sadhak and not realized or emancipated soul. Even though it may be true that God is the ultimate creator and the ultimate truth, sadhak will be harmed if he puts all responsibilities of his behavior and actions in all the circumstances on Him. It is true that God is the controller of prakruti and yet human life is affected by impressions of its past actions, beliefs, feelings, tendencies of intelligence, desires of prana, ego and impure elements of its prakruti. It requires difficult sadhana to recognize these very subtle and hidden effects and it requires even more effort to eradicate them.   ----------------- continued next blog.

Pujya Shree Mota
Jivan Sandesh
Edition 3; pages 174 - 175.

HEARTFELT OPEN-MINDEDNESS(ઉદાર માનસ) ---(2).

We cannot function without the cooperation and get to gather amongst humans in any field of life. This cooperation and get to gather is not possible without heartfelt open-mindedness. Even in a couple, if one of them has this heartfelt open-mindedness they will have a happy union in spite of having many divisive aspects like different nature, view point and intelligence between them. If we have the desire that world must follow according to our beliefs, follow our thoughts, accept our evaluations, accept our life style or respect our feelings then we are setting ourselves for  unhappiness. In the end we have the bitter experience of running after a mirage. It is futile to keep that kind of expectations from the world and even from a family. We need to keep open-mindedness for our own good.

It is proper to think, speak and act according to our own personal characteristics. But to have a blind belief that our's way is the complete truth and insist that everybody must follow it, shows the narrow-mindedness and smallness of the heart. Every body gets hurt in the end.

There is also a belief that you can keep open-mindedness towards others but not towards yourself. This is a fallacy. We can learn to keep open-mindedness towards ourselves if we have practiced to keep open-mindedness with awareness and knowledge towards others. As a result we will learn to evaluate our feelings, opinions, strengths, successes and failures properly. This will also prevent us from becoming stubborn, dogmatic and narrow-minded.

Pujya Shree Mota
Jivan Sandesh
Edition 3; excerpts from pages 118 - 125.

HEARTFELT OPEN- MINDEDNESS (ઉદાર માનસ) ---(1).

Just as grace is a  subtle thread binding God and a human being, heartfelt open-mindedness is equally subtle thread binding human beings. Grace of God and heartfelt open-mindedness are the two sides of the same coin. These two are the forms of the same love that permeates in God, humans and universe.

Love descends in earthly life in the form of open-mindedness. One person can love the other person only when he is willingly to accept different characteristics, strangeness and even perverted and aversion producing personality in other person. This is possible only if that person is open-minded about the other person. Open-mindedness is not possible without the love. In this way they are inter dependent.  To understand, know and experience the love and let the heart immerse and be one with love in the end, heartfelt open-mindedness and eagerness to bear any and every thing of your loved ones is an inevitable necessity. We must understand the real need for increasing our capacity to bear and subsequently gain the sense of instant comprehension to act in an appropriate way. This results in opening of newer visions and newer universes and we experience as if we are born again in theoretical sense. In this fashion the practice of open-mindedness and tolerance creates  a new life in our subtle bodies and begins the process of removal of our element of inertia. It drives out our narrow mental assumptions, selfishness and mental attachments. It makes our lives happy and worthwhile. It reduces the forces of emotions and in this fashion lessens the pressure in our gross and subtle channels. It produces this happy and beneficial effects on us and at the same times it also beneficial to the people surrounding us. In this way we become the oasis of happiness, peace and well being. We become the instrument of God in His divine purpose by being tolerant and this betterment in us is in proportion to our development of tolerance.

Pujya Shree Mota
Jivan Sandesh
Edition 3; page 116 - 117.