METHOD OF PERFORMING ROUTINE KARMA (WORKS) IN THE THE WORLDLY AFFAIRS

Swajan : Mota, There is no way to come out of the routine works that need to be done in this world. We always get immersed in the karma while performing it. How can we experience the grace of God while still performing the works?

Pujya Shree Mota : Routine works will always go on in this world. There is no end to it. We need not get confined and bound in the works of the worldly affairs in spite of being involved in it. We should continue to do it with the spirit of its usefulness as our offering of flowers at Thy lotus feet. This needs to be done with the understanding and knowledge of this purpose of the works. The works that are done for the love and affection towards God becomes a very useful tool to develop inclination  towards God.

If we have to do the needed works, then it can be done (with the grace of God) for the  purpose of developing true inclination and spirit. When done in this way, the works enlivens our purpose and spirit towards God. This is not an ordinary gain for the soul that wants to make the life worthwhile. Just as immense happiness is experienced by poorest of the poor when supported by a very rich person, we will definitely experience the exhilaration of the grace of God if we do the works of the world with the way and sprit shown above.

Pujya Shree Mota
Sant Hradaya
Edition 3; Page 51 - 52.

LEVEL OF SPIRITUAL DEVELOPMENT

Swajan : Mota, How many hours of naam-smaran is needed to reach higher level of spiritual development?

Pujya Shree Mota :  If a particular soul can do naam-smaran for seven hours at a time or in several parts during the day, that soul probably has reached sixth stage out of fourteen stages of spiritual development. Any soul that can do naam-smaran of Shree Bhagawan for six or seven hours has at least developed some inclination and liking for naam-smaran with or without his knowledge. When there is heartfelt sincerity for naam-smaran one can do it during work and at other leisurely activity. We should make an effort to practice naam-smaran with enthusiasm, perseverance and hard work.

Pujya Shree Mota
Sant Hradaya
Edition 3; Page 49.

INNER CONNECTION WITH PUJYA SHREE MOTA

Swajan :  Mota, What should we do to forge true inner connection with you? When can we experience the advantage of our inner contact with you? Is it possible for the spring of devotion to sprout within us by your blessings?

Pujya Shree Mota :  True inner connection with Mota can be established by reading, contemplating and following his books on a daily and regular bases with devotional spirit. There is lots of literature in prose format if you have trouble following poem format. This literature can be leaned on for help repeatedly. Moreover he can be remembered with loving bhava. Reading will definitely increase devotion. Good impressions in mind can take hold and definitely express in life.

How is it possible to take advantage of Mota while still keeping the faults? There has to be cleansing of chitta (psyche).

No one can go to heaven without dying first. These realized souls will respond to your devotion. Otherwise they will not be affected and you will not get help. Who has the need, us or them? There is no truth in the talk of some guru or realized soul putting his hand on your head and spring up the river of devotion. Effort and grace go hand in hand and are complimentary to each other. They are always ready to help.  We should at least develop qualifications and be worthy of the help. There is no force behind the belief that they will also make us fit for such help.

Pujya Shree Mota
Sant Hradaya
Edition 3; Page 38.

SADHANA IS FOR EXPERIENCING BHAGAWAN (GOD, DIVINE CONSCIOUSNESS)

Swajan : Naam-smaran of bhagawan is the only one direct path to experience bhagawan. Why there is so much of confusion and uncertainty about it in-spite of knowing this?

Pujya Shree Mota : The soul that struggles with the heartfelt enthusiasm and bhava, does not have too much of confusion and uncertainty. There is only one straight path for us. We should try to concentrate all our energy in naam-smaran. At the same time we should try to change our original human nature so that our beloved bhagawan's bhava can stabilized in our adhar (mind, intellect, chitta, prana and ego). Sadhak who wants to experience bhagawan must know his own tendencies and nature very well.

Living life according to tendencies and nature will increase its grip. Tendencies and nature means the totality of nature collected over many births. Whenever these old impressions from many births spring up in the mind, let it pass by without getting caught up in its flow or the influence. Whenever thoughts arise do not get entangled in its flow and do not form chain of thoughts. Similarly whenever natural tendencies (vrutties) arise do not be swept away in its flow meaning keep on reducing the force of attachment, jealousy, desire and anger. We should keep awareness whenever desires, anger etc, arise and at that time pray to God with heartfelt sincerity that all we want is only your joy and delight and nothing else. The intense enthusiasm to call for help from the heart is our strength. We do not get discouraged from any obstructions in the path due to such inner strength.

Pujya Shree Mota
Akashi Ujas
Edition 1; Pages 62 - 63.

JUST DO JAPA

13 December, 1974.

Swajan: Mota, Is it true that vibrations of the mantra is effective only if pronounced correctly?

Pujya Shree Mota: Yes, that is true because word touches three places umbilicus (નાભિ), throat (કંઠ) and top of the head (બ્રહ્મરંધ). Now umbilicus is the starting point, throat (while pointing at it) where it completely manifests and gives it a form and then at the top of the head it is expressed in formless manner. So the word touches all three places and passes through it.

If there is any one letter, it is ॐ that can be spoken in that manner. It starts at umbilicus, goes through throat and touches top of the head. So these letters અ, ઉ, મ touches all three places. All three letters meaning ॐ is symbolic. Whole universe is made up of these three. Divine consciousness is attached to these three letters (ॐ). You will not understand the complexities of all these presently. Divine consciousness is attached to ॐ and at the same time it is separate from it. Simultaneously it also represents nothingness. To explain all these there is ॐ and it is symbolic. We should understand it in this manner but many will not understand the meaning while pronouncing it. Once the nature of ॐ is understood, it is not necessary to keep reminding repeatedly. Otherwise japa cannot be done. It is good if it touches all three places and breath last longer. What happens next is that our mind stays with the breath and it keeps on analyzing the breath. I also felt like doing japa with the breath but then realized that japa gets to be spirited if done with the heartbeat. But the mind insisted that it needs to be done with breath. I then thought, this is not right and all these are hindrances. Just do the japa and accept whatever comes out of it. It is true that japa should be done with the breath and that japa is best when done with heartbeat. But our mind gets into the mechanics of it, at least in the initial stages. So just start doing the japa. At present do not try to see if it touches all three centers. When there is continuity in japa, it will always be right and appropriate since there is divine consciousness in continuity. Without divine consciousness there cannot be continuity; there will be a break or destruction even of the earth. So there is always divine consciousness where there is continuity without the break. Our aim should be to make our japa continuous. It is also true that when japa is done in certain way or with appropriate pronunciation is more beneficial.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Agrata - Akagrata
Edition 1; Pages 119 - 120.

ROOT CAUSES OF THE DIFFICULTIES -- (2)

Difficulties are for developing good qualities like pride, strength, courage, spirit of adventure and patience in people like us. We should accept the difficulties from that view point. When accepted like that we will never be buried by the difficulties. How can we develop such good qualities without it? How can we develop spirit of adventure and courage? Difficulties are for developing patience, pride and strength. Difficulty is our "sad-guru (સદગુરુ). True sadhak accepts the difficulties in this manner. It is not possible to progress for the soul if it gets buried by the difficulties. We should know that the presence of difficulty is there to express our good qualities and this is the time for it. We already have good qualities and talk of developing these qualities is not proper. This is the opportunity to express such good qualities. How can we let go this one opportunity to express pride, strength, steadiness, courage, spirit of adventure and patience? One who understands with devotion that this opportunity is essential for his development and the opportunity has presented on its own by the grace from God, gets ready with courage, alertness and being aware.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Agrata - Akagrata
Edition 1; Pages 115 - 116.

ROOT CAUSES OF THE DIFFICULTIES -- (1)

Swajan: There are different stages in life. Sometimes everything runs smoothly and at other times there are lots of difficulties. Are the difficulties result of our mistakes or from certain kind of works?

Pujya Shree Mota: Once we realize and understand the difficulty, it does not appear as difficulty. Solution also tends to come much sooner. Difficulty is also a result of karma (works, actions). Nothing can take size or shape without Karma (works, actions). Karma is essential in yoga of devotion and knowledge and other yogas too. I am not convinced that sadhana can be done separately from works. Performing karmas is the bases of all. Develop oneness while performing works. Oneness solidifies when it happens with bhava of Bhagawan. The results of the works done over many births can be good or bad. This is the result of different bad works done by us and it causes different kind of difficulties, pain, sorrows and calamities. For this reason it is wrong to believe that all these difficulties are because of God. This belief is due to lack of understanding. Whatever is created is the result of our own actions. The world around us is the result of our actions. Difficulties are also the result of our actions. This is only intellectual understanding. When the true understanding results from the experiences, there is knowledge of the solution of the difficulties as soon as difficulty arises, not that difficulty will not arise. One can act on the bases of this knowledge. So at this level of true understanding, difficulties do not remain as difficulties since it does not last long and action is taken to alleviate the difficulties. Actually action is taken automatically and difficulties do not feel like difficulties.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang,
Agrata -- akagrata
Edition 1; Page 113 - 114.

GOOD QUALITIES AND SENSE OF DISCRITION (વિવેક)

One has to be very careful in dealing with worldly affairs. It requires so much of sense of discretion. For example you are so soft and pliable and I appreciate this good quality in you. Someone may take advantage of it. Such softness is present in that other person also and he should be careful with sense of discretion so others may not take advantage of him in worldly affairs. Take an example of generosity. It is a good quality to possess. It is present in us naturally. There is no problem from this good quality in the field of spirituality. It is a lapse in the field of nature if there is not even awareness of someone misusing and cheating and taking advantage of us. We need to take measure of softness, generosity, openness, patience and endurance within us and decide the degree and extent it needs to be followed in the field of worldly affairs. It is ok and not needed in the higher field of spirituality and bhavana but it is very useful in the field of worldly affairs. We must have concrete sense of discretion so that nobody can take advantage of us and that we should realize automatically.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Tadrup - Sarvarup
Edition 1; Page 56.

ACCEPTING THE CIRCUMSTANCES

Swajan: Presently my circumstances are not favorable. I try to compromise grudgingly and accept the situation. Anyway what else can I do?

Pujya Shree Mota: There are variety of situations, circumstances and health of the human body during one's life. If one can compromise and adjust to given circumstances with grace of God, one can live in harmony. There are always worries, conflicts, concerns, difficulties and obstacles while passing through most difficult tests in life. Even during these situations there is always the possibility of compromise. This happens even after accepting the defeat. If one compromises with one's self internally with sincerity and understanding, one may be fortunate enough to feel the pleasant whiff of fresh air even during most unpleasant situations. I am happy to learn that you have accepted the given circumstances.

Pujya Shree Mota
Muktatma No Premsparsh
Edition 4; page 128.

Excerpts from page 129 :  One sacrifices many times but unwillingly. It is a mathemetical fact that there is always development of good qualities and energy when the sacrifice is done with heartfelt sincerity. I am telling you this from the viewpoint of understanding. We always have to sacrifice willingly or unwillingly for the acquaintances but such sacrifice fails to generate happy feelings about it. We have genuine happy feelings and peacefulness if sacrifice is done with heartfelt sincerity.  I am telling you this as it is worth understanding.

Pujya Shree Mota.

VISION AND BEHAVIOR OF THE EXCELLENT SADHAK

The soul stays in great joy and delight when he is making an effort in sadhana with heartfelt sincerity. Moreover he is also recipient of the joy and enthusiasm resulting from self satisfaction and self confidence that is generated from inner progress as a result of his works that are done for the sake of God. He gets absorbed in his works because of this double joy and delight.

As he progresses in his sadhana with intense heartfelt love, devotion and enthusiasm, he begins to feel that he is not the doer of the works. This is not the matter of imagination but it is the gut feeling in his inner being with awareness and wisdom. He truly has this experience and with this experience his ego has no place in anything or the ego cannot last long. At this time he experiences in his inner being that he is not the doer of the works that keep on being done, but just the means or the instrument of the action; the real doer is the all knowable God.

Pujya Shree Mota
Jivan Pokar
Edition 4; page 45. 

COMPLETE RENUNCIATION AND DHARMA (DUTY) OF GITA (HOLY HINDU SCRIPTURE)

                                                                      HARI OM
Kumbhakonam
July 11, 1953.

You have not digested the meaning and deeper understanding of the letters that you have received from me. Repeated explanation needs to be given to you to have its effect on your heart. That is a shameful story for me. It shows that we have not achieved the higher level of understanding and acceptance with heartfelt sincerity. Whatever circumstances and duties are present in life are proper for the development of life. Anyone who looks for something different is only making empty efforts. There is a vast difference between the duties of the renunciate described in scriptures and ordinary person who relinquishes worldly affairs. Gita's renunciation is of the vrutties (inner natural tendencies). Gita definitely forbids to run away from given circumstances and duties. It considers it cowardly. One who runs away from the duties because of boredom and disgust, never gets to the heart of the duty(dharma).

Pujya Shree Mota
Jivan Pokar
Edition 4; page 367.

TRUE DEVOTION (BHAKTI, ભક્તિ)

Life filled with devotion is not an imagination. It is also not an emotional life. Devotion is also not hollow and insincere. The very base of devotional life consists of knowledge and its factual reality. Devotion is considered true when it makes all the inner implements (mind, intelligence etc), stick to the loving contemplation of the divine consciousness. One needs intense, heartfelt, immeasurable and intoxicating bhava to develop such devotion. It is very difficult for devotion to spring up without having such heartfelt loving bhava. Devotional life is filled with courage and valor. Courage, adventure, patience and endurance of devotion cannot be compared with anything else.

Pujya Shree Mota
Jivan Pokar
Edition 4, page 323.

GO DEEP WITHIN

Kumbhakonam                                      Hari; ॐ
May 18, 1953.


"If one has relationship with a soul (because of past associations) whose inner being is deep meaning it is completely aware and has experienced divine consciousness and if such relationship is maintained to develop one's own life with love and devotion and done with heartfelt sincerity; has infinite importance and this can be experienced by the soul of the one". This relationship is of immense importance.

Now let go the desire to understand it and start smaran (remembrance) of God and engage your heart in the devotion of God. Only then this soul will have heartfelt satisfaction. Everything keeps on happening appropriately so there is no need to see it on the outside. There is a need to make an effort to go and see within. Who is on the outside? Only we are represented outside by our own expanded vrutties (inner natural tendencies). There is no need to expect any letter from this soul. So please go deep within and learn to enjoy the experience. If we fail to do this, we will sink deep in despair. What is the use of writing unnecessarily? I have written a lot and if it is used properly, is enough to cross the river of life.

Pujya Shree Mota
Jivan Pokar
Edition 4; page 319 - 320.

TAKING CARE OF THE BODY

April 25,1953
Trichi                                              Hari: ॐ

This soul's body is not feeling well. I had come here on Wednesday for a check up from a doctor. Take enough care of the body. We may not worry about the body but it is our duty to take proper care the body. We cannot afford to be careless about it in any way. It is our most important tool. There is no way to put any price on human body. It needs to be taken care with love and at the same time need not be catered unnecessarily.

Pujya Shree Mota
Jivan Pokar
Edition 4; page 313.

BE FOCUSED WITHIN YOU

We are within ourselves and at the same time in others also. So it is best if we stay within us first and with understanding move away from others subtly. What ever needs to be done is for our benefit.

Pujya Shree Mota
Jivan Pokar
Edition 4; page 267.

COVER OF PRAKRUTI (NATURE)

God exists but why can't we see Him? Because He is obscured by the prakruti around us. He has become one with the prakruti. It is like the change in the characteristics of gold when used in very small quantity (for medicinal purposes). It is same with silver, mercury and poison. Even poison in very small quantities changes its characteristics and can be used as medicine. When divine consciousness enters anything it assumes the characteristics of the item that it enters in. If divine consciousness enters the tree, the characteristics of the tree becomes its characteristics. When divine consciousness enters us, it assumes the characteristics of prakruti as we are in prakruti.

If prakruti moves out, the divine consciousness reveals itself. It means the divine consciousness that is obscured (in the shape of prakruti with its characteristics) will express itself. So if the prakruti leaves, God expresses.

Divine consciousness assumed the characteristics of water in water, space in space, light in light, earth in earth. Since we are in prakruti, divine consciousness assumed characteristics of prakruti. If you want to experience divine consciousness, get free from prakruti. In old days following the yama (self control), niyam (keeping vows, restraints) and saiyam (control over senses) were mandatory. If you want to be free from prakruti, then you should follow all theses disciplines. But that is not possible for us to do in present circumstances. We do not have strength and energy for the purpose. So experienced (self realized) people showed the way of reciting and remembering God  continuously and permanently. When done in this way it produces strength and energy to follow all kinds of saiyams.

Pujya Shree Mota
Maun Mandirma Pran pratistha
Edition 5; excerpts from pages 55 - 57.

THERE IS NO SHORTCUT

There can be many ways to experience God (divine consciousness). But there are no shortcuts (making sudden progress and climbing and achieving the goal by using shortcuts) and by the grace of God I have such experience. I pray to all my connected swajans to read my writings and if they are in this spiritual path with heartfelt genuine intentions, sincerity and faith then they should put all their learnings and efforts in practical life. They are the ones who will get the benefit.

Pujya Shree Mota
Deep-Shiksa
Edition 1; page 19.

MAUN (મૌન, SILENCE) MEANS STILL AND QUIET MIND

In reality the strength of the maun is a great energy. It is quiet, deep and mysterious. When mind at ease, is still and quiet it is possible for that soul to go above the mind. It is not possible without it. It is possible to experience glimpses of divine consciousness in that stillness of the mind. Sadhak needs to gain such experience while doing life-sadhana of being free from all kind of thoughts and in the end capability of having no thoughts at all. With such experience he tends to understand himself truly. He also experiences the power to exercise control over himself. Such is this art of life. For this reason we must get started to quiet the mind's aggressive and indisposed activity, restlessness, imaginations and its propensity of contradictions. It is the best way to guide the mind in proper direction. If it is possible to keep intellect focused and pure, commensurate with the aim of life-development; if there is no imaginations or illusions in intellect and if that is experienced clearly, the mind can be controlled definitely with the help of intellect. The other way to quiet the mind is by separating it from the conscience. Mind can be made peaceful, still and balanced with both these methods. It is always good to continue with the experiment.

Pujya Shree Mota
Jivan Sopan
Edition 3; page 138.

IN THE BEGINNING START WITH EXTERNAL SADHANA

Kumbhakonam
March 21, 1952.

If we do anything or something happens, there is an effect internally and externally in ourselves.  There is nothing that is not connected. Everything is connected with one another. So sadhana needs to be done both ways, internally and externally. It takes a while to do sadhana internally and you cannot wait till then. We need to do sadhana externally to start with, to have some effect internally. It is important to be aware of  the mind by the mind. Any thoughts, emotions, feelings and vrutties (natural tendencies) that are not commensurate with the central aim of the life, need to be weeded out by denying the support (by not giving assent with clear understanding). This weeding process is also very important.

Pujya Shree Mota

Jivan Sopan

Edition 3; page 133.

My two cents : The weeding process needs to be put in practice in real life experiences (external sadhana). This part involves cleansing of chitta ( ચિત્તશુધ્ધિ), where thoughts and emotions arise from past impressions. 

BE OPEN AND PRAY

If we want to live sadhak-life by the grace of God, we have to be completely open with natural ease in and with the mind and heart. There are many layers of prakruti within us that are not opened and taken care of yet and at the same time more is being collected in the recesses. The starting point of the of the sadhana-life of the sadhak needs to be with being completely open from all angles (with the spirit, intention and sincerity). He would offer all that is going on in his life at Thy lotus feet with self narration (આત્મનિવેદન). He would pray to God with humility, heartfelt sincerity and repeatedly at the time when he fails to behave appropriately as per his sadhana-life. He becomes aware of his shortcomings and asks for grace and constructive help in those situations. True sadhak understands the real importance of prayers automatically in his heart. For him prayers are like a child getting life support from his mother. He gets into the spirit of the prayers at any sign of a problem. There is no other easier path than this for the development of the life of a sadhak. Sadhak will definitely experience direct help at the time of any puzzling problem, difficulties and mental disturbances in his life if he has been open completely with heartfelt sincerity and natural ease. He needs to be ready to receive the grace of God by being introspective and open to Him with love, devotion and wisdom.

Pujya Shree Mota
Jivan Sopan
Edition 3; page 125.

PREPARE FOR THE LIFE

We get up early if we have to travel earlier in the day. We finish our chores early. The great journey of the life is definite and yet nobody seems to prepare for it. This is the greatest puzzle of all.

Pujya Shree Mota
Jivan Sopan
Edition 3; page 123.

PHYSICAL DEATH OF THE LIFE OF SADHAK

Sadhak will never give up and sit around in despair. He will always try to find the solution so that there is no break in his peace, evenhandedness, equanimity and happiness. Whenever sadhak falls in the clutches of duality, hopelessness, defeat and natural tendencies, he should try to be more peaceful and keep composure in his heart with firmness. Be patient. Continue to Pray to God. Mind gets more agitated by being upset. The situation gets worse and resolution of the misery takes longer time by losing peace, being uncomfortable, agitated and strained. There is definite break in the continuity of the spirit of the sadhana when that happens. Poor sadhak then collapses with despair. That is the physical death of the life of the sadhak.

Pujya Shree Mota
Jivan Sopan
Edition 3; Pages 307 - 308.

REQUIREMENTS TO GET SUPPORT AND HELP FROM GRACE

There has to be some expression of certain qualities and conduct in the life of the one who has taken the support and help of the grace. In this path we have to utilize our intelligence in a constructive way. Even in this society we do the stuff and act to please the person whose help and support we need. There is this self interest that comes first towards the entity from whom we want something. When this self interest becomes strong the soul automatically understands the proper behavior. It is true that it is sadhak's duty to ask for the grace, at the same time he cannot stay just on the support of grace. He is always being swept in the currents of tendencies, thoughts and feelings in the mind. At such times any soul who understands the need for the fight and actually fights these tendencies, understands and is aware that such fights will increase his courage, never gives up to lower tendencies of the mind at any cost is considered to have appropriate support and help from the grace.

It is an illusion when the soul with the grace start believing that he does not need to make any effort and if he needs one grace will make him do the one. This kind of understanding is not proper or helpful in the path of developing the life. As a matter of fact this kind of help and support of grace is not possible in the initial sadhak. There is a need for intense bhavna with love, devotion, wisdom and heartfelt prayers towards the entity from who the grace is asked for. There is a need for engagement of our mind, prana, wisdom and heart with love and devotion towards whom the grace is asked for. For the soul that has surrendered his mind, wisdom, prana, ego and chitta into grace it is a concrete experience that grace will do whatever is needed. Till that is accomplished the soul needs to be engaged in the constant efforts with heartfelt prayers and invite the grace.There is no danger of ego in the soul that makes an effort  with the support of the grace. There is nothing like independent and separate grace or effort. They are intertwined. There is grace in the effort and effort in the grace.

Pujya Shree Mota
Jivan Sopan
Edition 3; excerpts pages 283 - 284.

GRACE AND EFFORT

The soul that trusts grace depends on it completely. Grace is not achieved without doing anything. There has to be some definite expression in the life of the soul that gives importance to the grace. This soul (Pujya Shree Mota) has taken considerable shelter of the grace in his sadhana. All he was asking was the grace. He was hanging on in his sadhana with the strength of the grace of his guru. There was strength of the grace in his efforts. His heart was always engaged in making sure that his guru was satisfied with his efforts in the sadhana. One who takes the shelter of the grace always has bright and courageous life. Mahatma Gandhiji always depended on the grace of God. He also wrote, whatever happens is due to His grace. Grace is always first but it does not mean there is no effort involved in the life of the soul that believes in grace. He continually takes the support of the grace in all his efforts. There is nothing by itself. Effort is not alone and grace is also not by itself. It still possible to have grace present by itself but efforts by itself may not bear any fruits. When the soul takes the support of the grace it always encourages him to make efforts. The souls that sincerely believe in grace will never live like little worms passing their lives without any purpose. He will never be like the bullock refusing to get up in spite of being whipped and pricked with sharp cane. He will definitely get up and not get engrossed in the inappropriate actions in his life and especially not swept away in his mental attitude and be stressed by it. The soul that takes the support of the grace with heartfelt sincerity will always ask for the grace at every instance and be aware of its presence. The soul that has taken the support of the grace should be like the mother whose heart and attention is always in her little child effortless and with ease. The belief of the soul that he takes the support of the grace in sadhana is false if he believes that nothing needs to be done or he does not need to be fit for the grace or he does not need to keep wish, intent and mental attitude of the entity that he is seeking grace from alive and expressive in his sadhana.

Pujya Shree Mota
Jivan Sopan
Edition 3; pages 281 - 282.

ONE PROFITS WHEN ONE REMEMBERS SAT-GURU

One needs to enliven sat-guru at every instant in relationships and behavior while working in day to day life. While working one always gets the help if one acts and follows with devotion and knowledge and at the same time always thinks of the ways to please the sat-guru in ones actions and follow up. One definitely gets the needed help when one invites and prays to receive grace of God, at the same time one continuous to work very hard and makes an effort with heartfelt sincerity to be free from extraneous distractions and stays steadfast in the effort. Always believe that sat-guru definitely gets unhappy when one acts according to inborn tendencies (prakruti). One's wishes do not carry much weight and do not get results when one is not aware of the aim to uplift the life in daily workings and keeps on rolling like a stone on a slope, having no idea of the living sat-guru and not remembering him at all.

Pujya Shree Mota
Jivan Sopan
Edition 3; Page 280.

SIGNS OF REDUCTION OF THE EGO

When expectations, desires, wishes etc, sprout up in the mind but there is no progression and action,  know that grand daddy ego has weakened. Also know, understand and believe that there is definite presence of continuity of the aspiration (Bhavna, ભાવના) when there is automatic and easy giving up of all kinds of desires in all the fields with complete sincerity and understanding. There is no place for expectations, desires, wishes and covetousness when there is continuity of aspiration for its sacrifice through out the life (જીવનયજ્ઞ).

Pujya Shree Mota
Jivan Pokar
Edition 4; page 123.

EXPERIMENTS TO REMOVE EGO

By the grace of God, this soul (Pujya Shree Mota) has done lots of experiments to remove the various aspects of an ego arising out of prakruti and whip it to get rid of it. I had worked at and developed an appropriate habit of accepting any suggestion from others naturally and easily by His grace. I learned this earlier in my life with its implications. There were few exceptions to this and that were kept with firmness and clear understanding. That was different. Boys living at Sabarmati Ashram came to know about my habit of accepting others suggestions. In the morning when I would go for moving my bowels some mischievous boys will come and tell me "do not go to move your bowels now". After hearing this words this soul will turn around and go back. I would continue my work without moving my bowels. There was no bad side effects from this. On the contrary I learned to develop a kind of control over it with the awareness and knowledge about it.

Pujya Shree Mota

Jivan Pokar

Edition 4; pages 123 - 124.

PROPER THINKING OF INJUSTICE

It is my advice to you that whenever you feel injustice done to you in the matter of worldly affairs, never accept injustice as injustice. The real purpose behind this injustice is to mould us. Try very hard to understand the real purpose behind this injustice. Injustice is felt by our mind, intellect, prana and ego. They have not evolved into complete equanimity and peace so their evaluation cannot be proper and accurate. How can their evaluation be complete truth in these circumstances? All the incidents have multiple aspects and it is not possible for us to evaluate those in its totality. We may do injustice to somebody else when we accept obvious injustice as injustice. We may have been the victim of injustice but we have to be very careful in designating anybody else as the perpetrator of injustice to us.

Pujya Shree Mota
Jivan Pokar
Edition 4; Pages 121 - 122.

EGO MUST BE ELIMINATED

Kumbhakonam,
April 6, 1953.

We have to watch our ego frequently. Soul keeps on believing all kinds of stuff in the mind as a result of "I " (ego). When insulted even a little bit, mind does not keep quiet. The reaction has already begun in the mind. Ego is a function of the prakruti (nature) and there is a push of inspiration of prakruti behind it. Getting rid of an ego is one of the hardest and most needed work in the path of sadhana. For the soul that has perseverance and care and feels that he does not have a choice in this matter, always being alert regarding this, it is not impossible to accomplish this meaning it is doable. Keep on telling the mind repeatedly that we have to be free from this kind of "I"ness. Let this sip through each and every aspect of your understanding. Try to recognize it as soon as it lifts its head. When that happens act and behave in such a way so as to eliminate it or its effects.

Pujya Shree Mota
Jivan Pokar
Edition 4; pages 122 - 123.

FAITH (શ્રધ્ધા) ---(૩)

------ Continued from previous blog

Pujya Shree Mota :  It is better if we utilize the power of faith and practice diligently to reduce our thinking and thoughts to the minimum while performing action (work). This can be practiced over a period of time. It is even better if there are no thoughts and action is taken by faith only. It is possible to accomplish this over a period of time. Faith is not a subject of thoughts meaning it does not arise from the roots of the thoughts. There is no relationship between thoughts and faith. Faith is independent and so is the thought. Thought is at the bottom and faith is at a higher level. There will be lots of thoughts at this level regarding faith (questioning its validity). Even then we should follow the path of the faith with firm and definite determination. You can think about it if you must. You can think as much as you want regarding the path shown by faith. Pros and cons can also be thought of regarding the ways the work can be accomplished. It is better if that is not the case but still it can be thought of. Once it is decided that it is worth following the way of faith just do it. Immerse in it. All the thoughts and uncertainties will evaporate over a period of time. Once you have 10-12 such experiences there is a feeling that all such thinking does not help much. If we follow the path of faith the final result is the same. The result is much earlier with faith than thinking about it and having doubts. The time to get results is much shorter with faith than performing the works with thinking. The results are earlier with less thoughts and more quietude of the mind. For some this is unbelievable but once experienced it is believable. Faith plays a major role in shortening the time period. It is true only for the devotee of faith and not for others.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Joda Jod. Edition 1; Pages 17 - 18.

FAITH (શ્રધ્ધા) ---- (2)

-------   Continued from previous blog

Pujya Shree Mota :  Now, how can we be convinced that faith has sprung up within us? What is the milestone? How do we know that the faith is within us and is functioning? When the faith springs up within us we have thoughts of the same subject for which we have prayed. Other non related and extraneous thoughts just do not arise. We are in a state where there is total immersion in that subject. At the same time we continue to live our daily lives with all kind of problems (like running business and administration, maintain relationships etc). These problems however acute do not touch us at that time We continue to be with the subject of our faith automatically. Without faith this is not possible. We stay with the subject of faith and complete the work. Other problems do come to our mind afterwards and with faith those can be solved also.
                                            ------- Continued next blog.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang.
Joda Jod. Edition1; Pages 5- 6.

FAITH (શ્રધ્ધા) ---- (1)

Swajan :  If there is faith in something, it tends to be fulfilled many times. Does it involve absence of unnecessary thoughts and concentration?

Pujya Shree Mota :  When our faith matures regarding anything, our minds tend to develop in such a state that there are no thoughts of any kind meaning there are no objectionable thoughts. Mature faith remembers the object of the faith and has knowledge about it also. Faith is not blank but it is the basis of the knowledge. When we get engaged in any subject with faith the knowledge regarding that subject is automatically comprehended as we proceed to work. It means the faith lasts till the job is done. It cannot last beyond that particular work. For example, when there are several works need to be done faith will last for the first work and if you need to do another work, there needs to be introduction of this new work. We need to pray to Bhagawan "Prabhu, old work is done and new work is going to start. I do have some comprehension of the work but it is not of the best quality. Please let your grace help me to finish the work in best possible manner and with ease. Please grant me the comprehension and understanding of the work". If we pray in that spirit, faith will appear after sometime".
                                               --------- Continued next blog.
                                             
Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Joda - Jod. Edition 1; Pages 4 -5.

DEVELOPING QUIETUDE (નીરવતા) IN MIND

Swajan :  Mota, Is it true that awareness develops when there is quietude in the mind?

Pujya Shree Mota :  Yes, Quietude is such that we do not understand it till that is practiced and experienced. It is just like having money and getting support and comfort from it. Quietude is just like that. We need to practice  to develop it. I thought "we keep on talking about it but do not do anything about it". So I developed the habit of creating quietude in my mind ten to fifteen times during the day. In the beginning it did not matter whether it was achieved it or not. I would suddenly stop the typing work and try to be quiet. Parikshitlal (coworker) used to tell me that it is not proper to stop for a prayer while I was working. I will not answer him. I would see that there are no thought and vrutties in my mind. It did not matter even if it is for one or two seconds. This is also a big deal. You should try to be quiet and observe the mind. It may be for one, two, three, five, ten seconds or for an hour or two. You can do that for ten, twenty- thirty times in a day. Create a habit of doing this as a part of your daily routine. While sitting in the office you can do the process five-six times and even if you are successful two or three times, you will have the clear idea of quietude (regarding its existence) and develop the grip on the process. Eventhough our existence is in gross physical we have our soul as well as quietude. Initially when practiced two-three times it was not experienced by the mind. Once the quietude is gripped by the mind with concrete experience, next time it is practiced for longer time. This should be done several times a day while working. If we practice with clear understanding, it can be done for much longer time, in fact it happens on its own. This is also a kind of powerful sadhana and yet it is fairly easy. It is not vexatious.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Anvaya-- Samanvaya
Edition 1; pages 63 - 64.

DESTINY AND EFFORT (પ્રારબ્ધ અને પુરુષાથૅ)

Swajan :  Mota, why is the destiny considered superior to efforts?

Pujya Shree Mota :  Most people live according to their tendencies and the root of the tendencies lies as the accumulated impressions in the psyche. It is said that the totality of these impressions is the destiny. These impressions are so strong that the soul continues to act according to these tendencies. Let me know if these statements are rational as you must clearly understand it.

Swajan :  Then I will definitely ask you, Mota. So the natural tendencies arise from the totality of the old impressions?

Pujya Shree Mota :  Most behave according to these tendencies. Occasional soul that has a definite goal in life may not behave according to these tendencies. If the tendencies are not appropriate for his goal he will not act according to his tendencies. He will act according to his goal in life. These kind of souls are far and few inbetween. It is very difficult to come out of our tendencies without equanimity. Most human beings have not developed this kind of equanimity so they act according to their tendencies. Since most people act according to these tendencies it may have been assumed that things happen according to the destiny. Afterwards learned people and story tellers increased the myth over a period of time.

If you think intellectually and scientifically making effort is powerful. We can do whatever we decide but our goal is not appropriate. We keep on acting as if we are slipping on the slippery surface. We can understand these tendencies only if there is equanimity within us and only then we are ready to act in a different way. When we understand the results of acting in a different way, we are ready to act in that way. There is a need for certain effort to develop equanimity. It does not develop on its own. There is no equanimity in ordinary human beings who are upto their head involved in the activities of the prakruti (nature). We live that kind of life.

These tendencies do not fall from the sky. It is from the impressions that has been created from our actions. So these tendencies can be positive or negative. One who has decided the goal acts according to positive tendencies only. Ordinary person does not have independent initiative but the person with the goal has this independent initiative.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Grah - Grahan. Edition 1,  pages 33 - 34.

DEVELOP GOOD QUALITIES (GUNAS, ગુણો) IN CHILDREN.

It is not going to work without developing good qualities. We have to develop good qualities. Good qualities are needed even in worldly life. Our people do not have much importance of it. In old times — 100-125 years back — older people used to teach and develop such good qualities in children. It does not mean that they were giving advice about it. They never said" do this or do that". They showed them definite works so that such good qualities automatically develop in them e.g If they want to develop fearlessness they would tell the child to get some cow urine from certain place for their personal use at night around 10 pm. Parents used to send their children to develop other good qualities also. Such qualities should be developed in any case. Parents understood that it is important to develop such qualities in children and they deliberately helped children to develop good qualities. These days the parents do not have such vision precluding this possibility. In fact they increase the fear in children by telling them" Don't do that otherwise police will take you ". They increase the fear instead of decreasing it. Children should be sent in darkness (under supervision), taught to swim and inspire them to do difficult work that is hard for them to accomplish. All these good qualities should be instilled in children at young age. This kind of vision and understanding is lacking in today's society.

Pujya Shree Mota Sathe Satsang
Grah - Grahan
Edition 1; page 23.

PURPOSE OF FIGHTING BATTLES OR DIFFICULTIES IN LIFE

There is a period of illusion in sadhaks life when he feels sincerely that he has achieved something and is prepared and ready to face any difficulties. Yet when the time comes to face critical situations,  his illusion about his capabilities disappear. There is immense grace of Shree Bhagawan when that happens. Sadhak who surrenders to Shree Bhagawan or is prepared to surrender with heartfelt sincerity, Shree Bhagawan will definitely help him to fight and crush his illusion. He will never allow the sadhak to stay in the same and safe situations. He will always put him in topsy-turvy situations. If needed He will create wild fires of difficulties. Sadhak who has wisdom to know that this battle to fight the difficulties is the incidence of grace of Shree Bhagawan or it is the actual concrete form of grace, will never abandon Shree Bhagawan and not only that, he will cling to Him with more conviction and ask for directions and help with heartfelt sincerity during difficult times. The sadhak who keeps Shree Bhagawan with him all the time and hands over the responsibilities to fight the battle on hand, Shree Bhagawan holds the hands and helps such sadhak to get up and gives true divine vision.

Pujya Shree Mota
Jivan Sangram
Edition 4; pages 27 - 28.

UTILIZE FEELINGS IN SADHANA

Sadhak need not waste the feelings of love. When this kind of feeling is produced by remembrance of loved one or towards me, it is very useful to utilize this feelings to increase the intensity of naam-smaran or prayers or for introspection. It needs to be used with clear understanding and purpose. We should use these feelings during conversation in such a way that the other person gets the heartfelt and proper understanding of the purpose. It is best if other person feels that your words are spoken with goodwill and heartfelt sincerity even if other person is not convinced about the subject matter.

Whatever sadhak has to say should not be shallow and superfluous but it must express his inner feelings. It is quite different when we say something guided by our nature or feelings and when we say something with awareness and understanding that we are using the feelings for a specific purpose.  For us it is better to follow second path.

Pujya Shree Mota
Jivan Manthan
Edition 3; page 126.

IMPORTANCE OF THE " PRESENT"

Let us live in the present. We need to take care of present. The future of the person who is living in the present with love, devotion and wisdom with the aim of improving one's life appropriately always has bright future. Present contains past as well as future. One who accepts the present as an opportunity to be free from the twists of the past (with love, devotion and wisdom) and puts it in practice in real life with the intent of freeing from the past impressions, always expresses the future in present. One who lives in the present in an appropriate manner is the one who has really lived one's life. One who lives the life appropriately with awareness to express the bhava of life while remaining in the present will have one's life pass by easily and will not be hampered by the past. One's future will automatically express in the present.

Pujya Shree Mota
Jivan Darshan
Edition 8; page 48.

CHARACTERISTICS OF BHAVNA AND YEARNING (ઝંખના)

Swajan : Sometimes we get discouraged and are afraid that we will not be able to take even one step to improve our lives when we hear you talk about it. There will be more clarity if you explain more about yearning and bhavna that you talk a lot about.

Pujya Shree Mota : There is no reason for anyone to be afraid because of me. How is it possible for anyone who come here to follow the path of developing their lives and have no bhavna regarding this objective? How can the bhavna not express when there is even a little bit of longing or yearning?

There is no way for bhavna to go unnoticed when it awakens. If you can figure out when anger, infatuation, mercy, compassion, benevolence or forgiveness is expressed why can't you be aware when bhavna is expressed? There is always a presence of such good qualities like tyag (act of voluntary renunciation), open mindedness, generosity etc, when bhavna expresses. If we can feel this happening in our lives we should be worry free with clear understanding. There is no way you can progress in this path without such yearning. We need to figure out if such is the case. When there is expression of bhavna (or true yearning) the soul tries to be introvert and tends to concentrate to stay within himself for the most part. The soul rarely diverts his attention, natural tendencies or inclination toward others. We need to see and examine if such is the case and then decide if we have true yearning or bhavna.

Only when we get the alertness and inclination to put the yearning in practice, it is considered to be true yearning. Moreover there is willingness in the heart to bear the troubles, difficulties and dukkah that may arise while putting yearning in practice with love, enthusiasm, heartfelt eagerness and spirit of welcoming it. The soul does not consider difficulty as difficulty and always stays engaged in the work that he has decided to perform. This kind of soul does not think much about such difficulties. How can there be any need for counting or considering such difficulties?

Pujya Shree Mota
Sant - Hradaya
Edition 3: excerpts from pages 71 - 73.

SELF NARRATION, RIGHT AND WRONG WAY

December 3, 1962.

Swajan : Mota, I do self narration when there is conflict, clashes and dukkah in my worldly affairs but it does not result in peace and happiness and I feel the same way as before. Is there a right way of doing self narration?

Pujya Shree Mota : The soul that gets entangled in difficulties, incidents and problems of the society will never be able to find the way out of it. If there is no proper understanding of self narration of the conflicts then doing so can cause harm also.  The reason being our agitated state (for being involved in conflicts) with which we do self narration can leave even deeper impressions on our psyche. We should have inclination to give importance to the vigorous fight that we undertake, prayers and the help we ask with smaran-bhava (સ્મરણ-ભાવ). There should be narration of only the facts of the incident. The way most people do self narration is by stating the same fights and incidents over and over again. By doing so you come in the same condition that encourages more attacks of the same kind. The whole method of self narration seems faulty and as I understand, it is harmful and not beneficial.

Self narration is best when it results in increased faith, courage, patience and strength for sacrifice. Only such self narration has some meaning, otherwise in my mind it is just a tale of one's woes and it is a sign of downfall. I am telling this so that there can be better understanding of self narration. I have not said such things about self narration in past. My explanation of self narration is worth putting in practice by the sadhaks interested in development of their lives.

Pujya Shree Mota
Sant- Hradaya,
Edition 3; Excerpts from pages 65 - 67.

DECISION -- REAL MEANING

When a decision is made there is nothing to think about it anymore. Once the door is properly locked there is no chance for the door to open. If we decide about something then our thoughts, vision, tendencies and attitude should be supplementing that decision. Then only it is called the decision. There can be different or definite meanings for the spoken words. Some people use the term loosely and declare that decision is made. What does it really mean when the decision is made? It means the expansion of BHAVA for that particular decision. This is absent when the term is used lightly. If we decide to follow this path then it needs to be followed till death. If you want to decide that way then only you associate with us, otherwise we will be troubled unnecessarily.

Pujya Shree Mota
Jivan Mandan
Edition 3: page 118.

My two cents -- Expansion of Bhava in this context means all related issues for the decision are seen in a positive manner helping to fulfill the aim of that decision. 

IMPROVE THE THOUGHTS WITH DETERMINATION.

If we have true understanding, we should replace the contra wise thoughts with the thoughts compatible with that understanding. This needs to be done with determination. Then only the force of other thoughts will decrease. When a thought is observed we need to evaluate it with equanimity and decide whether it is constructive or negative. If negative according to our appropriate understanding then we should fight to remove that thought. We must prove the impropriety of that thought and prepare a response with a proper thought that would quieten the mind. These thoughts need to be developed from our proper understanding and aim of our lives. If we feel like a capsized vessel being thrown around in the ocean, then know and believe that we have not developed that kind of determination to improve our thoughts. The direction and the state of the determined person is extraordinary. There is one Bhajan " My beloved God lives in the palace of determination". It is not possible to do any concrete work in ordinary life or divine life without firm and urgent determination in life.

Pujya Shree Mota
Jivan Mandan
Edition 3: pages 196 - 197.

DIVINE INTERVENTION OR JUST A COINCIDENCE

This particular incident is recorded in the editorial and published in the book "Jivan Mandan (જીવન મંડાણ)". Jivan Mandan is a collection of letters written by Pujya Shree Mota to a lady devotee. Editors asked the question to this lady devotee.
                                                    ------------------------------

Editors : How did you come in the contact with the writer (Pujya Shree Mota) of this book? You did not know the writer at all and had no prior contact with him.

Lady devotee : Let me tell you the story in detail. My older daughter had brought a book of poems from her friend to read and this book stayed in my room for several days. One day when I was laying in my bed this book fell on me when sudden gust of the wind pushed the book from the window seal to my bed. The book laid open and it had prayers and poems on the open page. I read these poems at the time and factually experienced my mental condition at the time described in these prayers and poems. I started reading the prayers written in this book Hradaya Pokar (હ્દય પોકાર) since then. I did have the wish to know more about the author of the book but some time did pass by. Some of my relatives were going on the pilgrimage in south India and I joined them. Even though we were not supposed to go to Kumbhkonam, by mistake we took that road. There we were invited by the owner of the jewelry shop to dine with them. When I was sitting in the room of the wife of the partner of the jewelry shop (whom I knew earlier) I saw the book Hradaya Pokar (હ્દય પોકાર) laying there. I was surprised by seeing this book. I asked her " How do you have this book with you?". She answered "Why should not I have this book? The writer of this book is staying with us". "If that is the case, then I would like to meet him" I said. Afterwards she called the writer of the book to meet me and since then I am in touch with him. I then started correspondence with him. The collection of these letters is being published in this book Jivan Mandan (જીવન મંડાણ).

Editorial, First Edition
Jivan Mandan
Edition 3; page 5.

LIGHT THE FLAME OF HARMONY.

Kumbhakonam
21st July, 1952.

It is very good if we can reduce the opposition and hostility amongst the people who stay with us. Our tendency should be to facilitate the harmony amongst the people who are staying with us with love, good intention and vigor. It is even better if we can see and feel the need for harmony and put it in practice right at that moment without thinking too much about it or making plans in advance to achieve it. All the souls have the ego and the egos clash because of the tendencies and behavior of the souls resulting in friction and opposition. There is no opposition for the soul that has sublimated the ego. Your understanding and comprehension is very good but it is even better if you behave in daily interactions with others according to the flame of bhavna (harmony) that lights up in your heart at that very moment.

Pujya Shree Mota
Jivan Pravesh
Edition 2; page 68.

IMPORTANCE OF JAPA - YAGNA

We need to do at least one kind of sadhana continuously to remind us that we are on the path to develop our lives. If we fail to develop a definite bhavna that we are constantly trying to work to develop spirit of sadhana, we will be cheating ourselves. It is not the fault of others if they think that we are hypocrite. It is better to die than live under that kind of condition. There is nothing that can come in the way to do naam-smaran of Shree Bhagwan. Naam-smaran must be done continuously. It is also equally necessary to practice non cooperation and reject the tendencies of mind with clear understanding and awareness. This particular process is internal. Japa is as much internal as external. When the bhavna of the japa becomes continuous one experiences the development inner strength. If japa-yagna is going on continuously, there is always reminders to deny the various aspects of the mind and face it with clear understanding. So you must continue with naam-smaran at any cost, otherwise you will be incapacitated with unnecessary delusions. There is a feeling that you are doing great sadhana but in realty nothing is accomplished. The life will be wasted and in due time there will be great disappointment and it will be not possible to come out that. We must practice the tool so that there is no need to put blame on yourself or others at a later time. It is best to forget sadhana if it cannot be done.

Pujya Shree Mota
Jivan Pravesh
Edition 2; pages 66 - 67.

BEWARE WITH UNDERSTANDING

I wrote a letter to you few days back. Read the letter with attention and understand it. Do not let any turmoil occur in your mind and if that happens be aware of it and deny the turmoil to affect the mind. Contemplation is done for the best of the subjects and not for negative items that take hold of your mind. That will ruin your progress. It is always better to beware, straighten up and immediately reject whenever prakruti's natural negative tendency tends to misguide the mind. There is no need to be beware of good things that happen. One needs to be very careful in the situations where the purpose of life is being destroyed. There is a great need for discretion required in remaining aware and alert. Poor mind can get entangled in all kind of thoughts. That leads to disturbed peace, uneasiness and eventually to sadness and unhappiness. This keeps on repeating itself. So sadhak needs to act decisively and stop the process of negativity at once. One who is beware with understanding is the real brave person.


Pujya Shree Mota
Jivan Pravesh
Edition 2; pages 56 - 57.

ONE APHORISM TO EXECUTE -- CONSTANT BATTLE

 The work that we have decided to execute needs to be done with full confidence of the soul. Any contra wise thoughts must be dealt with all the might. Determination to do certain work must be strengthened with increased vigor. Never let the thoughts that are opposite to our aim or ideal last even for a second. We must observe any vrutti, thought or emotion that arise in us and decide whether it is helpful in our endeavor to develop, brighten and express certain bhava. We develop the fundamental energy of life if this battle is fought with firmness and determination of the heart. This aphorism needs our great attention and needs to be completely accepted and ingrained in our heart in a lively manner. It is the greatest aphorism that can be executed to manifest, ingrain and express the inner bhava of the sadhana.

Pujya Shree Mota
Jivan Pravesh
Edition 2; page 55.

IT ALL DEPENDS ON THE MIND

The understanding of all the circumstances depend on the condition of the mind. If the mind is cranky even the good things are perceived many times as bad things. Almost everything depends on the mind. It is the condition of the mind that interprets the information or meaning of incident as good or bad. So it is in the interest of the sadhak to keep the mind in proper shape.

Pujya Shree Mota

Jivan Pravesh

Edition 2; page 31.

PURPOSE OF KARMA

Karma is an important aspect for development and progress of all aspects of our lives. Human life is shaped by the karma. We come in contact with other souls through the karma. Understanding of lots of things is also because of karma. We understand the nature of our own skills, ingenuity, good qualities and intent because of the karma. It also shows us the degree of our commitment. We learn many things from the karma while performing the karma. Any soul that has definitely decided the aim of his life needs to confirm the purpose of the every karma that comes along with awareness, wisdom and devotion. It is also equally true that any soul that has no awareness of the purpose behind the karma is not looking for his own spiritual welfare. Awareness of the purpose behind any karma (with wisdom and devotion) is extremely important and needed for the proper development of life.

Pujya Shree Mota
Karma Upasana
Edition 4; page 36.

STAY INSPIRED

જીવને મૂળ સૌ વાતે જોવાનું સર્વદા રહ્યુ,
' પ્રેરાયેલા કઈ રીતે રહેવાયે ' તપાસવું.

Soul needs to observe the basics of all the aspects,
Examine ' the methods to stay inspired and engaged '.

Pujya Shree Mota
Karma Upasana
Edition 4; page 75, Stanza 16.

My two cents -- Here Pujya Shree Mota explains the basic facts of staying on course in sadhana. He puts the responsibility on the soul to find the ways to see that he is engaged and inspired in the sadhana. Soul needs to continually pay attention to see and examine every aspect of all the things that is going on within him (e.g examine the mind for any contra-wise ideas, emotions that are not helping your efforts). The soul needs to find ways to stay inspired and engaged in sadhana. This may include practicing naam-smaran, self narration, prayers, etc on a daily basis. This way one can avoid the longer periods without any activity towards sadhana.

PLAY OF INNER FORCES

Mind, buddhi and prana need to be guided internally with constant inner awareness without letting them look externally. There is no reason to believe that they will not be attracted outside even if they are intermingled in the spirit of sadhana. Opposing forces react with equal resistance; more determination means more resistance from them for introspection. Somehow we get entangled in the net of deception. We need to be alarmed of this play. These inner forces play a very subtle game and we have no clue about it. So please do not get entangled in their play. We need to keep our vision, vrutties and tendencies on the higher plane. If there is any incidence where we look, think or understand at a lower level, we must surmise that it is the play of mind, buddhi and prana.We must stop seeing, thinking and understanding their way.

Jivan Pravesh
Edition 2; page 4.

UNDERSTANDING OTHER'S VIEW POINT

Swajan : Mota, we try and wish to understand view point of others. Don't you think others should also try and understand our point of view?

Pujya Shree Mota : There is a fundamental fault in your question, meaning there is difference of understanding. No body tries to understand other's view point. Every soul tries to evaluate and understand others by his own understanding and thinking. We can never understand the view point of others regarding particular tendency, the kind of understanding, how the person is guided by the tendency and person's real intent.

 It may be all right if we think about others by putting ourselves in their shoes. But to do that is not possible for people like you and me, the reason being our inability to understand their tendencies completely. This is very difficult to achieve since we do not posses needed equanimity and peace. One who has achieved higher level of equanimity with wisdom, devotion with grace of God can experience others condition completely. So we do not have the qualifications to do that. There is no body in this world capable of knowing others completely.

Pujya Shree Mota
Sukkha No Marg
Edition 7: page 18 -19.