CONFLUENCE OF THE THREE IN SADHANA (ત્રિવેણી સંગમ)

 The tools like Tratak, Meditation, Naam-Smaran and Dharana, do not give quick results when used in sadhana. These tools lead the mind in a higher state if we are open with the vision and Bhavna of the heart. If we have the creative understanding with awareness, for the real purpose of using these tools, there is no disappointment for us. In the initial stages, we see lots of difference in Sadhak, Sadhana and the one who directs the Sadhana, due to the lack of the confluence of the these three. I have taken a bath in Prayag, where there is confluence of the three rivers. There is confluence of two rivers Ganga and Yamuna (third river Saraswati was there millenniums back) at this place. Here, these two rivers embrace each other and are intertwined like the braiding of the hair. Even then, the color of the their waters are different to some extent; but it is not the same as they flow forward. Their separate colors become one as the rivers move forward. Similarly, in the initial period of sadhana, there is no harmony between sadhak, sadhana and the one who directs the sadhana. By the grace of God, heartfelt devotion and awakened inquisitiveness, there is harmony, in the later stages of the sadhana. With that, there is harmony of the hearts and confluence of each other. Then there is the real joy and intoxication. So, we have to keep patience and courage, and keep making an effort as much as we can. Do not get involved with the other stuff. Take care of your body and take appropriate measures; there is no need for any shyness.

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 61 - 62.

LIFE IS FOR TEACHING

 Life is not a dark well or strong wind of the hurricane. There is continuity in the weaving the web of life, even in the most difficult circumstances of the life. A soul is put in, any and all the circumstances that is needed to weave the web of the continuity of the life of the soul. At that time, there is not enough awakening in the heart of the human being; as a result each incident and circumstance is viewed as separate incident. If  there is awakening of the inner eye of the understanding, there is a lot to understand and experience. There is a purpose of building life in every incident. Soul is fulfilled at that time, if there is a realization of the real purpose of the particular incident. We can experience a lot, if we think with the balanced attitude (equanimity); why did certain incident happened and what kind of the key of understanding we received? 

Some people say that life is a puzzle and to some, it appears as problem of the people. Others consider it as a  mysterious incident. Sometimes back, I had seen a lock with letters like A, B, C, D on it. If we arrange the letters in a certain way and then turn the key, the lock will open easily.  Lock will not open if the letters are not arranged appropriately. It is easy to open the lock by anyone with the knowledge of the correct placement of the letters. So in the mind of the person with knowledge it is an easy matter. It will be real difficult to open the lock for someone who does not know the key to open the lock. This applies to the above stated facts. 

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 59 - 60.

EXPERIENCE SUPPORTS THE INTELLECT

 Intellect can go beyond by its close observation and understanding of the experiences. But the intellect also needs the actual support of the experiences. If we want to leap forward, the back foot needs the support of factual hard ground. It is an experience, to have the support of the factual ground. Similarly, intellect inspires us to jump forward with the factual support, in the form of introspection and contemplation. There can be many kinds of understandings. The understanding, that takes us higher, is not only from the intellect. The intellect takes us higher but it cannot stabilize there. Its flight is worth not much. Intellect can help a lot, only on the strength of the experiences. It cannot become subtle and sharp without the experiences. There is no guru like the experience in the spiritual field. So we should understand the experience as the guru. 

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 55.

DO NOT HAVE FIXED OPINION ABOUT OTHERS

 Kumbhakonam

August 19, 1052.

It is never possible for any soul to have the same understanding, habits and opinions for ever. It can be one kind today and other tomorrow. Human being changes so much, and yet, he feels that he has remained the same. It is good that you wrote about the change of your opinion about ...; but the behavior of the sadhak is appropriate, only if the opinion about anyone does not have any accusatory attitude and loving balanced mind is maintained at that time. It is not of much significance to change the opinion about others, after already fixing certain opinion about them. The real importance lies in not fixing any kind of opinion about others. My guru maharaj used to experiment on this innocent man (himself) to show its importance. He would make me develop this Bhavna of not fixing any opinion on anyone and preventing the mind from giving prompt opinion in such situations. He will not tell us that this is just an experiment. He would put us in very difficult situations and then evaluate. Grace of God, intense aspiration for the aim of life and cautious awareness by the blessings of my guru maharaj helped me to have some understanding of this subject. Otherwise, there is no way for us to comprehend this. 

If there is an ant on one side of the balance to weigh the diamonds, its weight will be significant to alter the results. The balance to measure the mind is several times subtler than that. Mind starts working to respond with speed, when it is put in such situations. In a true sense, it not worth relying on the opinion of the mind of the humans whether it is first time or the second time. 

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 56 - 57.

OUR BHAVNA (INTENTION, PURPOSE) IS INCREASED BY THE REMEMBERANCE OF THE GURU

 If the Bhavna is kept creative and expressed in the heart, it is possible to think and contemplate the goal of the life continuously. So, keep increasing this measure of the Bhavna all the time. To increase the intensity and understanding of our Bhavna, we should sincerely remember the someone, for whom we have the heartfelt faith and devotion. We should inspire our mind, intellect and Prana to remember him and merge with him. Our Bhavna becomes tender and bright. If this close relationship is understood by our mind, intellect and Prana constantly, it is possible to understand the ways of inspiration from him. We also experience his presence with us at a very practical level. If our view point, Vruttie and tendency become concentrated and focused only on him, we can experience him. Do not leave him alone. He will wake us up by pinching hard on our side; if we have kept him with us and by chance, we are diverted from our goal. We can never understand and experience his real self, without creating true friendship with him and without adding the strength of love, knowledge, devotion and awareness. Otherwise, whatever there is, is there. We will never abandon our efforts, after we have this heartfelt experience and conviction.

Pujya Shree Mota

Jivan Mandan

Edition 3; Page 125.

PROFITING FROM THE WORK AND PHYSICAL ACTIVITY

 There can be many reasons for your weight gain. I am happy that you are staying in happy mood (prasanna-chitta). It is profitable to do hard work with the body. One who wants to keep healthy mind and wants to do sadhana, needs to give lot of importance to hard physical activity. It is definite, that the idle soul will not be able to do sadhana. Many years back, I was visited by man who used to get many bad thoughts in his dreams. He asked me, for the solution of this problem. I told him to work so hard, that his body will be very tired at the days end. This way, he will have improvement in his thoughts during day and also in the dreams. I also instructed him to come back after trying this method. Idle mind keeps thinking a lot and when we are busy with physical work, it does not have as many thoughts. It is a matter of tremendous gain, if we stay engaged constantly in the work. One who work, casts a spell on others. This way you will be well liked and loved by others. They will have good feelings for you. All these is not a trivial matter. 

Pujya Shree Mota

Jivan Mandan

Edition 3; Page 106.

IMPORTANCE OF HARD WORK

 Perform all the work that come your way with enthusiasm. As you do the work, you will get more work. When you are assigned more work in the family, accept this work with heartfelt enthusiasm and understand that this is the grace-opportunity to train your mind. I firmly believe that physical work is very necessary to keep the body and mind in good shape. This is derived from experiences. It is also my definite understanding that any soul that does not work to the fullest capacity, will not be able to enter deeply in this path (spirituality). For that reason, accept all and any work that comes your way with happiness and perform it to the best of your ability. While doing the work, do Naam-Smaran in the mind with love. Never pay attention to whether anyone appreciates it or not. If, you have a thought like ' I work so much and still nobody appreciates me', you should also know that your mind has not grasped the real meaning of the true Bhavna (intention, purpose) behind the work. 

Pujya Shree Mota

Jivan Mandan

Edition 3; Page 62.

CHARACTERISTICS OF GENUINE REPENTANCE

 It is not proper, if the memory of all kinds of old associations produce disgust within us and there is no desire to do anything about it. It is best if the fire of heartfelt repentance ignites. This fire of heartfelt repentance does not let us stay in the same condition. It wakes up and propels us further in life. The propensity of the life gets to be higher from genuine repentance. Genuine heartfelt repentance, by holding our hand, brings us out from our old understanding of the mind. It produces an intense disgust regarding the incidence that has resulted in the repentance, so that the mind does not get in the same situation again. If we experience that our mind does not take part in the same kind of incident again, then it can be surmised that the repentance is complete and solid. Keep the understanding in the mind that this is the characteristic of the true repentance. Experience, how much and what kind of repentance was produced by using this gauge.

Pujya Shree Mota

Jivan Mandan

Edition 3; Page 58.

HOW CAN MIND BE HELPFUL?

 Whenever the thought arises in the mind, we need to learn to identify the real form and the root cause of the thought. When we learn the negative form of the thought (meaning it reflects our sentient nature), we have to develop great courage and daring to remove that thought. If we learn the art of identifying the real form of all the thoughts by heart, we will receive many things including strength and inspiration. We have to play with our mind and at the same time, also get its help. Mind possess great strength and it is also very clever. Mind is our friend if we take its help constructively by being definite and carefree. Strength of the mind is not trivial. It has the strength of winning over anything and becoming one with it. We cannot imagine the accomplishments (siddhi, સિધ્ધિ), that reside in this strength of the mind. There is no one more capable than the mind in experiencing oneness with the universe and associating goodness with it. Really speaking this strength of the mind is a mystic energy of the nature. Even then, there is an expression of God in this energy. We can experience the wisdom and energy of the divine consciousness with the help of this energy of the mind. If we think in that manner, mind can help us a lot. We should keep the mind together, stir it up and push it often. We will see the day light, only if we keep on doing all this work. We should be a witness to our mind while performing all the works. There should be an awareness that there is no way out without doing this. Just as, we should not suppress the mental activity, we should not get entangled in it either. We also should neither be swept away nor get stuck in it.

Pujya Shree Mota

Jivan Mandan

Edition 3; Pages 31 - 32.

RIPE KNOWLEDGE (પાકું જ્ઞાન) FROM THE EXPERIENCE

 Understanding without the experience, no matter how high, is never useful in the workings of the senses for that particular time. Knowledge from the experience is not just for namesake, it is real money. If someone tells us something different or in opposition to our own actual experience, we will tell him: " brother! I have different experience about that person ad it is not what you are telling me. I will believe you if I experience the things that you are telling me."Our senses have the understanding according to the experience they have about it. 

Pujya Shree Mota

Jivan Pokar

Edition 3; Page 55.

HOW CAN THE SADHANA BE DONE WITH NATURAL EASE?

 

Our sadhana can be done with natural ease if

— We can make a heartfelt effort to remove all the obstacles that impede the progress in our path, and ask for the grace and help from Shree Prabhu (God) constantly.

— We continue to remove the faults that are present in our sentient nature with clear understanding and ask for help from God by prayers, just as we do weeding in the field and keep the harvest. 

Pujya Shree Mota

Jivan Pokar

Edition 3; Page 119.

THE PURPOSE BEHIND THE WORK AND THE RESULT

 We should not see the work as just the work. While performing the works, we should pay constant attention to observe, the kind of bhavna stays within us. Life will be crushed if the work is seen as a dull and without interest. The karmas will produce heartfelt joy and the weight of it will be like that of a flower if it is done with the fountain of the bhavna in the heart. If the work is done in this manner, it results in heartfelt sameness and bhava of goodness within us towards the relations and souls that come in our contact as a result of the performance of the work.

Otherwise the worldly souls will behave with their own vision, understanding, measure and experience but we have to love everyone. No one should be excluded from the circle of our Bhavna of love.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 157.

THE ROOT INSPIRATION FOR THE SADHANA - SATGURU

 There can never be a vitality in the sadhana, without an abundant enthusiasm and interest in life. So where does this enthusiasm come from? Sadhana does not mean to crush the life or strangling the life by squeezing the source of its energy. There should be progress in life with natural ease leading to the harmony of the vrutties (tendencies and inclinations) resulting in the experience of peace, balance, equanimity, patience and joy; the energy of these Gunas are then utilized with awareness in the various incidents in life and as a result the life is experienced as fulfilled and blessed. This is the process of sadhana. Life is not worth living if we are taking care of the life's incidents as if the living dead body is fulfilling its duty. This is even worse than the life without any purpose or aim. There should be heartfelt enthusiasm in the Jivatma (soul) for the sadhana but where will it get this enthusiasm? What is the root inspiration for this heartfelt enthusiasm? We will get this root inspiration and enthusiasm needed in the sadhana by developing the Bhava of love and devotion in our mind and heart towards our life's satguru.

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 63 - 64.

KEEP A SMALL AIM

 Try to fulfill even a small aim taking into consideration your present level of understanding. Keep a small aim after understanding your thoughts, desires and likings. Try hard to fulfill it. Subsequent aims will be higher as you get better at it. Bhavna (aspiration, intention) illuminates and produces instant comprehension. There should always be an aim, if we want to carry out any activity. Moreover there should be enthusiasm, firmness, perseverance and care in the activity. There should be eagerness, readiness to do whatever is needed and spend the life to achieve it. You will not be able to reach even a small goal without such commitment. There is a possibility to develop good qualities (Gunas) if there is lots of patience and great enthusiasm to fulfill even a small goal. You should try with heartfelt pleasure and bountiful of aspiration.

Pujya Shree Mota

Maun Mandir Nu Haridwar

Edition 1; Pages 124 - 125. 

PURPOSE OF THE DUALITY

 Why did God made this happiness and misery? We do have this kind of thoughts. Consciousness is present on its own in everything. According to the laws everything develops and that is also true for consciousness. The purpose of the duality is to gain knowledge. There are conflicts, happiness-misery due to duality. It is destined but it can also be removed. It has happened before and it is happening today. This has been proven by many examples in our culture. Even though it depends on karmas, there is a condition where Happiness-misery can be gotten rid off by human. The experience of the happiness-misery depends upon the mind. The experience of Happiness-misery depends upon how the mind accepts it and responds to it.

Pujya Shree Mota

Maun Mandir Nu Haridwar

Edition 1; Page 120.

GRACE OF THE GURU

 Swajan: Anything is possible if you shower your grace on us. Please do something so that we progress fast in the path of realizing God.

Pujya Shree Mota: We discussed earlier the difficult nature of the path of spirituality. I also warned you about the difficulties. I do not possess any magic wand so that I can remove the human faults, bad habits and negative vrutties by just moving the wand. That can only happen by making repeated personal efforts, praying to God with love, devotion, and if there is a grace of the Satguru. Moreover this path is not of one lifetime. Gita says that this path is of many births. It is never possible to complete the experience of divine consciousness in just one birth. We should be like a child who is learning to walk due to natural urge and natural forces. The child falls many times, hits the things around and gets hurt in the process but the child never gets disappointed. The child never loses the willingness and enthusiasm to learn walking. We should be feeling like that child. I am telling you again with love, that there is no such power in me. Satguru is always there if we make use of our khamir (strength, energy and guts). 

Pujya Shree Mota

Sant Hradaya

Edition 3; Pages 11 - 12.

NAAM-SMARAN AND BHAVA

         Swajan: I do Naam-Smaran but it feels dry and devoid of Bhava. What can I do to keep the Bhava alive in my heart? I would like to stay with you but what can I do?

Pujya Shree Mota: By the grace of God, I want to show the souls that have come in my contact, their real self and Prakruti (nature). We could produce the bhava with our effort and if we can maintain it, then it is proven that Bhava was produced by our effort. You felt bad that even Naam-Smaran is devoid of Bhava. It was very necessary for you to realize this. This feeling is meant for realization of your strength and true desire for Naam-Smaran. 

It is my sincere wish that you do not get entangled and confused. Try to enlighten your Mota's bhava within you by praying with love and devotion. Accept the help and strength from God (your own divine consciousness) within. For example, if there is a river near by our field and there is constantly flowing water in it, we can bring this water in the field and keep the land wet; you can  keep your heart supple and pliable by using Mota's bhava. You will definitely experience the Bhava. Do not get perplexed by anything. My heart and soul play within you by the mercy and the grace of the God. It is natural that you feel this way since you have not experienced it. Try to remember and freshen up several incidents with Mota and let your heart and mind play with it and experience the God within (divine consciousness).

Pujya Shree Mota

Sant Hradaya

Edition 3; Page 7 - 8.

LAYER OF PRAKRUTI

 God is there but why cannot we see Him? The reason is, He has assumed the form of Prakruti and is being covered with its layers. If you make matra (minuscule quantity) of gold its property is changed. Same goes for mercury, silver and poison. If you make calx of the poison, its characteristics are also changed. So there is Chetan (divine consciousness, God), but it assumes the characteristics of whatever form it takes. If the Chetan is in the tree, the characteristics of the tree became the characteristics of the Chetan. Similarly, characteristics of the Chetan became the prakruti's characteristics. 

If the prakruti moves away, the characteristics of the Chetan are revealed. So the Chetan is in the mould of prakruti. If the prakruti leaves Chetan is revealed. 

Chetan assumes the characteristics of water in water, space (sky) in space, light in light, and earth (physical) in earth. We are in prakruti so Chetan has the natural qualities of prakruti. If you want to experience the characteristics of Chetan, be free from prakruti.

Pujya Shree Mota

Maun Mandir Ma Pran Pratistha

Edition 1; Page 71.

BHAVNA OF LOVE

 There are many sides to the bhavna of love.  Love can be compassionate, tough, sensitive, considerate, sympathetic, without attachment and desires. Love can flow, within two opposite bhavas. It can also be experienced to flow in the middle of two opposing bhavas. It is very difficult to understand in its totality and we do not posses that kind of understanding. We will get somewhere by following it in our lives with knowledge, awareness, devotion and understanding; and learn to put it in actual practice.

Pujya Shree Mota

Aavi Male A Avasar

Edition 1; Page 53.

NOT MUCH MEANING IN INTELLECTUAL UNDERSTANDING!

 Swajan: Mota, I have higher aspirations in me, since my association with you. I also understand things about higher life. Is it good that I have this understanding?

Pujya Shree Mota: Any kind of our association is for igniting and training higher aspiration in you. We can take advantage of this only when there is some originality in our technique, tool and solutions. Originality is produced when there is bhava and interest. For that reason receiving, accepting and giving appropriate response depends upon our heartfelt sincerity. That (heartfelt sincerity) is the real thing and is worth developing. I do not have any trust in empty and superficial understanding. The real understanding is the one that is produced automatically from penance, struggles and use of various tools.

I do give importance to such things initially but that is for developing bhava and personal relationship only. Without making personal efforts, all the understanding gained with such talks and readings do not come to any use. If it was possible to gain true understanding with reading, understanding and talks, there would be no need for sadhana. So, only thing left for you is to make an effort with the bhava (intent) of sadhana. If you have any question, I will answer it but I do not give it any importance. 

There are no crops without the soil getting light and heat first. The instant comprehension (સૂઝ) that results from sadhana is very useful.

Pujya Shree Mota

Aavi Mane A Avasar (આવી મળે એ અવસર)

Edition 1, Pages 50 - 51.

SUBTLE FORM OF SLANDER OR CONTEMPT (નિંદા)

 Swajan: Our respected elder gave us lots of things for our new house but now he is not as friendly and has changed his tunes.

Pujya Shree Mota; We felt good when he prepared the things for the house and gave it to us. Suppose he did not give us anything and showed unpleasantness towards us and also was talking nonsense; if we can actively keep our goodness towards him, then only it is true goodness and goodwill. We need to behave in such a way with all of our aquainstances. 

It is not a big deal if we have goodness towards the people who are nice to us. You should believe it only when the goodness is constantly present towards people who have done injustice to us, done harm to us, spoiled our reputation and expressed unjustified contempt and bad feelings towards us in public. It is also a fact that our mind has thought about lots of unjustified matters pertaining to him. 

Slander or contempt can be done with speech, eyes and the mind in the mind. It is one of the biggest bad quality. The soul that has contempt for someone, can never keep trust worthiness with the heartfelt sincerity. Even if he keeps trust worthiness towards someone, there is not much truthfulness in his honesty and intention. Life cannot be moulded by such trust worthiness. 

Pujya Shree Mota                                                                                                                                                           

Aavi Mane A Avasar (આવી મળે એ અવસર)

Edition 1; Pages 48 - 49.

PURPOSE OF THE WORK

August 16, 1975

Swajan: 'Acceptance of the work is for removal of attachments and jealousy'. Please explain this to us.

Pujya Shree Mota: Karma is not for fulfilling desires (vrutties) of our sentient nature. We need to reject such vrutties if it arise during performance of the work. Tell your self that" I do this work, not for satisfying my vrutties. It is to increase Satwa Guna (good qualities), increase my affinity towards God and further my development and progress in spirituality".

There is no way to live without performing the works. We gain maturity by performing karma. We need to be careful and aware that the karma do not lead us towards vrutties.

There should be awareness that karma is done for the sake of love for God. There should be no attachments and jealousy when karma is done for the love of God. We should accept the work in that way, so not only we are benefited but it also benefits others. If we do the karma in that fashion, it becomes Yagna (offering) and this is Karma Yog. Our mind becomes peaceful and joyful if we do the works for removal of attachments and jealousy and we also gain goodness (sad bhava, સદભાવ) from others. We also develop goodness towards others who come in our contact in proportion of the reduction in the attachments and jealousy. Moreover, we also gain peace and joy in our mind since we do not get attached or become jealous and have only goodness towards others. That leads us to have peace and joy.

Pujya Shree Mota
Pujya Shree Mota Sathe Satsang
Shesh-Vishesh
Edition 1; Pages 116 - 117.

TREMENDOUS SUPPORT

Bhagawan gives us support in many ways if we continue to remember Him. Since we live in this world, there is going to be puzzles, problems and difficulties. It is the characteristic of the worldly affairs and we cannot change it. That is why we tell you that if we keep on remembering God, there is tremendous support from Him. It is really very strong support and help. This help is lot more than provided by any human being. Whenever our mind gets restless and agitated, if we keep close relation with Him and ask for support all the time; at such times He gives us lots of help, reduces stress resulting in relaxed life style.

Pujya Shree Mota
Maun Mandir Ma Prabhu
Edition 5; Page 50.

WHEN DOES INTELLECT (બુધ્ધિ) GETS ENLIGHTENED (પ્રજ્ઞા)?

Intellect is the nearest part to the divine consciousness (God). Knowledge and illumination are the characteristics of the divine consciousness. Intellect makes us understand variety of relationships in this world but sometimes it does not illuminate like the light of the sun. The reason being, intellect gets covered by the Karmas and Prakruti. Many times our intellect is directed by our desires, wishes and covetousness meaning it is not Satwik (virtuous). It is not evenhanded and balanced. These are the reasons, intellect fails to solve the problems. Otherwise the nature of the intellect is always light, knowledge and understanding. If there is balance and evenhandedness in intellect, it can illuminate and solve any problem. As long as it is directed by attachments and jealousy, it does not give us clear answer.

We need to cleanse the intellect if clear understanding and answers are expected. How can that be done? When one becomes without attachments, selfishness and infatuation; intellect becomes evenhanded, balanced and enlightened.

Pujya Shree Mota
Maun Mandir Ma Prabhu
Edition 5; Page 2.

UNIQUE MAUN MANDIR (ROOMS FOR SILENCE AND SOLITUDE)

I also felt that nothing is going to come out of the lectures. I thought this arrangement is the one, where if I make them sit inside the room, they may think about themselves and may turn toward God even to a small degree. There are lots of difficulties, puzzles and worries in the world. There is no problem laying in bed for 1 week when sick but lot of qualms to sit in Maun Mandir. What if I get sick in Maun Mandir? Some people even ask me "Maharaj, you do not have anybody to worry about, we have families". This is a unique way in India. I am not telling you this because it is my method. It is true service to people if their minds turn towards God even if little bit and there is lessening of attachment, jealousy, desires of all kinds, anger, greed and ego. I do not take credit of this, it belongs to my Guru-maharaj. He inspired me to do this and told me that this is true service.

Pujya Shree Mota
Maun Mandir Maa Prabhu
Edition 5; Pages 46 - 47.

WHEN THINGS DO NOT GO OUR WAY

July 5, 1963

Swajan: I get disappointed when things do not go my way. Sometimes there is social conflict and there is bad feelings even among brother and sister. What kind of bhavna (attitude, emotions) we should ascertain at such times? 

Pujya Shree Mota: In this world the events do not go according to our assumptions, the reason being different self interests in different people. For that reason, we should not get disappointed. We should make efforts to create harmony, at the same time we need to be careful not to be disappointed in the process. We need to maintain enthusiasm. If we are the ones who get totally disappointed when things do not go our way, we are the losers. Things, incidence or getting what we want, totally does not depend only on our efforts. 

The good feelings amongst your brothers and sisters is unique considering the lives of other human beings in this society. In my mind it has great value. I have also observed that there is lots of hurt feelings and emotional pain experienced between them, from inconveniences and troubles. This is the weakness of human life. There are very few souls who can collect good elements experienced in life for the longest time and enjoy the fragrance of the such goodness. This life is for happiness and life has no meaning without happiness. We have met each other for happiness. If we understand this, we will not give any importance to such insignificant matters that may arise between us. Our lives are well lived with a purpose when we give importance to the happiness and get this joy and happiness from His inspiration. 

Pujya Shree Mota

Aavi Male A Avasar (આવી મળે એ અવસર)

Edition 1: Pages 29 - 30.

PURPOSE OF DUALITY

Jan1,1963.

Swajan: I know the defects in my nature and yet I cannot go above it. I feel like turning towards God, but it is forgotten often. Why does that happen? Where is my defect?

Pujya Shree Mota: The purpose of being aware of our defects and its acceptance, should be to get above it. It is not possible to go above it without such awareness, resulting intense pain and heartfelt repentance. We should act with clear understanding and purpose.

We are in the field of duality and governed by it. It is the greatest grace for the human beings to develop inspiration, liking and will to know the divine consciousness. One who lives by it, knows the real importance of the grace. One who has heartfelt excitement to achieve something; such soul gets bliss (ananda) from such creative and lively efforts. The soul that experiences such bliss can make persistent efforts and stick with it. If there is excitement and enthusiasm from our effort, then believe that effort is in the right direction.

Pujya Shree Mota
Aavi male a avasar (આવી મળે એ અવસર)
Edition 1; Pages 28 - 29.

GENEROUS AND OPEN MINDED ATTITUDE (UDAARTAA, ઉદારતા)

Karachi

April, 1940.

Just as the grace is the subtle string connecting God and the human being, generous and open minded attitude is a similar and subtle string connecting humans with humans. Grace of God and generosity of the mind are the two sides of the same coin. These are the same two-forms of love pervading in God, humans and universe.

Love expresses in worldly life as a generous and open minded attitude. One person can have love for the other person only when the one person is ready to bear all special qualities, odd qualities, and also qualities that produce hateful perverted habits with love; meaning  he has generosity and open minded attitude towards the other person. It is impossible to have open minded attitude without love. So love and generosity are dependent on each other. Heartfelt mental generosity is the one thing definitely needed for understanding, knowing, experiencing love, have heart soaked with love and finally becoming the love itself. It also needs the eagerness for bearing anything and everything of the loved ones. One gets the instant comprehension regarding kind of response needed when this strength  to bear increases; there is also understanding of its importance and necessity. Our eyes of inner knowledge and awareness open up and with it there is vision of new worlds and magnificent scenery; there is an experience of a new birth in a philosophical sense. The practice of generosity and tolerance transmits a new life in our subtle body and tries to remove the inanimate elements. It also starts to remove narrow minded attitude, selfishness and attachments from our mind and makes our life worthwhile and joyful. It slow down the rush of feelings and thus appropriately controls the blood flowing in gross and subtle blood vessels. Moreover it also produces beneficial and joyous effects in us, and it also to some extent produces same effect in others who come in our contact. We become a moon spreading joy, peace and happiness by cultivating tolerance. We become the instrument of God in fulfilling His divine purpose, in the same proportion as our capacity for tolerance.

Pujya Shree Mota
Jivan Sandesh
Edition 4; Pages 116 - 117.

DEATH AND FEAR

Human beings have dislike and fear for death, the reason being the mental attitude of aversion towards any change. Human beings like to stay in the same condition without the change as long as it is possible. Death comes in opposition to this wish. We know that whole universe is changing all the time, even then we want to keep our surrounding same without change. In this situation death is the unavoidable revolutionary change. Human being cannot welcome this appropriate change even though there is a definite purpose of his well being in it. How can a human being tolerate sudden and complete disappearance in an instant, of his well planned situations where he has spent so much of his time and energy and has taken all kind of pleasure and entertained wishes? We cannot tolerate when things that we took interest in and created attachment to its fullest, and thought that this is all yours has changed according to natural order of the things. It is real ignorance and blindness in not accepting the true and unavoidable constant change in the universe. This kind of situation results from forgetting the true nature of the things and taking interest in the whimsical and imaginary world created by the structure of bones and skin.

Pujya Shree Mota
Jivan Sandesh
Edition 4; Pages 236 - 237.

PURPOSE OF NAAM SMARAN

Naam smaran of Shri Bhagwan means executing descent of the Bhava of Shri Bhagwan in us or awaken that Bhava within us.

Pujya Shree Mota
Jivan Pagaran
Edition 3; Page 205.

WHAT IS KARMA AND AKARMA (અકર્મ)?

Kumbhakonam,
April 3, 1952.
Ramnavami.

When karma is done in ignorance, it is never karma. Similarly when karma is done with ego, it is never a karma.These kind of karmas and many other karmas result in  binding. Our sentient nature becomes even more binding. Such karmas never give peace, balanced mind, happiness, true sukkha or ananda. If we look at it truthfully, it is obvious that soul does all the works either to satisfy ego or being directed by the vrutties of attachments, greed, anger, ego, jealousy, envy, desires, etc. Soul gets trapped by the forceful and vigorous attacks of such vrutties and does the work as a last resort; but this is not the karma. We want to perform karmas with such Bhava where there is no a trace of the ego; such works are best and appropriate. There is no prakruti driven characteristics of the Prana and are free from the thoughts of lower mind. Even then such karmas need to be done for the love of God with awareness and devotion; are offered as a homage continuously, then only it is considered as true karma. Such karmas need devotion, knowledge and awareness, and are never possible to perform without it. You should study "Karmagatha" for this reason. It contains explanation for things like what is a karma? With what kind of Bhava it is to be done, etc. It is written as  an answer to a letter.

Pujya Shree Mota
Jivan Sopan
Edition 3; Pages 184 - 185.

METHOD FOR PRODUCING HARMONY

It is a fallacy to believe that whatever is expressed by our nature is true. When we have seen with our eyes, we find the essence of seen according to the previous understanding and evaluation of our mind. It is possible that even seen things can be false. For that reason, instead of seeing from our understanding and nature; if we see the incident from other persons perspective, it is possible to produce harmony. It is necessary to help our spouse with heartfelt inspiration but not from the pressure. There is no difficulty in properly understanding each other if our hearts are aligned and engaged properly.

Pujya Shree Mota
Jivan Manthan
Edition 3; Page 138.

FAITH AND INTELLECT (બુધ્ધિ) -- (2)

Then what is the difference between intellect and faith? When there is an experience of descent of divine consciousness or help from a holy saint; these experiences can be construed as mere accidental happening by the intellect and ignored. Let your intellect (trust) guide you for such one hundred percent definite assumptions. When there are experiences that cause apparent grief and damage after having many such helpful incidents; one sticks to the stand that has been taken earlier by remembering earlier helpful incidents. At such times he tries to find within himself the deeper purpose and real reasons of the incidents causing the grief. When one turns the intellect to stick to the original stand by remembering previous helpful incidents and not use it in opposite direction is called faith. It is faith to ignore the intellect when it tries to convince the opposite. Divine consciousness has helped Gandhiji many times. This has been responsible for maintaining his unshakable faith. He never gets disappointed for this reason.

In realty human being is never guided by only intellect. He develops his opinions and behavior from inner being that is shaped by the external experiences and not by intellect. Inner being means mind, intellect, feelings, surroundings, previous karmas, impressions from previous experiences, etc. Intellect just gives it an appropriate impression of legitimacy. Intellect is only half pure since it is colored by these entities and it also colors them. So the people who entirely depend upon intellect are as far from the truth as people with less intellect and blind faith. It is also possible that these people are riddled with doubt and are without any enthusiasm. Intellect needs to be used for helping people with true faith.This is the limitation of the intellect. It is very much needed and necessary in the spiritual field. It needs to be reined in by the faith that is tested on experiences and mental strength; not like the bullock going around in the same tracks. It will act as search light showing the appropriate way.

Pujya Shree Mota
Jivan Prerana
Edition 2; Pages 6 -7.

FAITH AND INTELLECT (બુધ્ધિ) -- (1)

1941.

We see the conflict between faith and intellect; the reason being our inability to differentiate between faith and blind faith. For an example, some famous people call someone a holy man and just on the strength of this information others start believing the same. This if blind faith. People who believe like that never gain any benefit even after years of close association. The real measure of true faith is your own inner progress; cumulative effect of increasing benefits gained and increasing development of faith. A villager's faith in Gandhiji is not blind since he experience its benefits of zeal and enthusiasm within him and the public.

Intellect has a definite role in increasing true faith. It is a common belief that in the field of Atman, intellect is not to be used and only faith is needed. It is my humble opinion that this is blind faith. Just as physical science, self realization can be achieved by experiments. Self realization requires lots of good qualities to accomplish it though. It requires intense longing, inner observation, hard work, diligence and willingness to experiment the newly found truths in the life. What is needed here is true faith established by experiences in life and not blind faith.
                                                                                                --- continued next blog.

Pujya Shree Mota
Jivan Prerana.
Edition 2; Pages 5 - 6.

ANYONE CAN DO SPIRITUAL ACTIVITIES

Trichinapalli
November 19, 1948

My dear Bhai and respected Ba,

Soul whose mind has turned away from the worldly activities, has understood the importance of life and whose mind is constantly engaged at thy lotus feet does not wait for anybody and dives into spiritual activities. Not every soul is like that. The soul whose only goal is to unravel, understand and experience the mysteries of life and has intense heartfelt longing for it, will always turn in that direction. Such soul will not be prevented from following spiritual activities by worldly activities, problems, troubles, questions and puzzles.

The souls that do not have that intensity of the purpose but still  have the tendency towards the bhava of Bhagawan in their mind cannot leave the activities of worldly life all at once, even if they wish. Such souls have one very important task to see that the inclination of their lives is towards the bhava of Chetan (divine consciousness) even when being involved in the worldly activities. Of course such souls will have all kinds of results of their karmas from the activities of earning money and performing other deeds. Such souls may be involved in the clutches of infatuation and attachments. It is also a certainty that they will have to suffer from the consequences of their actions. At the same time if such souls continue to do the activities towards bhava of Bhagawan will have the sanskar (impressions) of such activities. So it is best for such souls to do whatever  activities they can do towards spirituality, even if they cannot do it completely. These activities towards the bhava of Bhagawan will get increased momentum over a period of time and it reaches to the level of being constant. Such souls will definitely gain inner vision at this time.

Pujya Shree Mota
Jivan Prerana
Edition 2; Pages 119 - 120.

MEANING OF THE ACCEPTANCE OF THE WORDS 0F SATGURU

I am happy to know that you understood the secret of mulling over your readings. It is best that you are rewriting all my letters with the knowledge and awareness of the purpose of doing so. It is my request, not to understand these letters in a limited and narrow way. There is presence of bhava pertaining to the vastness, regarding the bhava expressed in these letters that is applicable in all the circumstances. We have to work very hard and there is no way out of it. We cannot afford to just sit around. True acceptance means, we accept and express the bhavna in the same form of the bhava that was expressed in the words at the time of acceptance. We can definitely feel energetic and fresh if we work hard. Whatever happens keep happening by the grace of God. Everything depends on the mercy and compassion of God.

Pujya Shree Mota
Jivan Manthan
Edition 3; Pages 139 - 140.

SADHAK'S DUTY TOWARDS SWAJAN (CLOSE RELATIVE)

It is very important that we can communicate with each other with open mind and heart without any fear and reservations. It is also imperative that we do not get pressured and awed by the swajan. It is our sacred duty to uplift our swajan. It is also our duty to wake up our swajan with repeated calls.
If the swajan feels bad then obviously he does not want to be uplifted. We should not fear about upsetting (causing dukkha) our swajan by our call. We can have understanding of his nature by the reaction to our call. We should be alarmed by his reaction and likings. There is no way anybody can be guided towards the path of the development of life without his cooperation and will. It is duty of the spouse to inspire, help and provide sympathy. Our behavior is appropriate and praiseworthy if we create the situation where the path of the spouse gets easier without interruptions, obstacles and it
creates enthusiasm in the spouse.

Pujya Shree Mota
Jivan Manthan
Edition 3; Pages 134 - 135.

SADHANA -- METHOD OF STUDY

HARI OM

January 21, 1958.

Samadhi is the final stage of achieving realization of the divine consciousness. Samadhi cannot be achieved without reaching certain state of development. It includes being free from attachments, ego, desires , etc. What we need to do is to try staying in the state of bhava or make a constant effort to achieve that state. State of thoughtlessness is not produced on its own. It requires above mentioned level of development. We need to cling to our determination about the time of meditation even if there is stress, tiredness and feeling of anxiety during meditation. Time and place must be fixed for it. No work can excel by keeping fear. It is very appropriate to let go of the fear. If we can keep the bhava of consciousness while doing naam-smaran with bhava, it is worth keeping it and is appropriate. In the initial stages it is never possible to keep this kind of bhava for the sadhak. It is only possible after long practice with earnestness. Try to merge with that bhava without any kind of thoughts in the mind. It takes a long time even to achieve this stage. Keep trying to achieve this stage of absorption in the bhava. Thoughtlessness persists only for a short time; even that is best. Try to lengthen the period of thoughtlessness.

Pujya Shree Mota
Pagle Pagle Ptakash
Edition 4; Pages 132 - 133.

DOUBT AND SUSPICION

I was happy since you could keep an open mind in spite of having persistent doubt and suspicion. Doubt and suspicion may and can happen again. It is always best to keep a balanced mind in these situations. It is even better if no decisions are made during that time. It is also better if care is taken so that the chain of thoughts is not formed while in doubt. If thoughts about doubt and suspicion keep coming; it means that you are supporting the thoughts. Life of these thoughts keep prolonged as a result of this support. We need to work to reduce the force, speed and strength of these thoughts. Occasionally such doubt may spring up to show us the right way. Whenever there is a feeling of doubt and suspicion, it is better if there is peace, balanced mind and equanimity within preventing us from being entangled in web of doubt and suspicion.

Pujya Shree Mota
Jivan Manthan
Edition 3; Page 270.

OUR DEFECTS SHOULD BOTHER US A LOT.

One needs to find the defects in one's nature and temperament; accept it and then make an immense effort to be free from it. If one does that, one always finds the ways for further progress. Human beings understand and measure each other with their own measure in dealings with each other's actions and behavior, as long as both have sentient nature. The human being that does not have instant comprehension or does not possess the art of behavior in dealings with each other appropriately in life and relationships, will always produce contrariwise thoughts in other person. That human being will never be able to satisfy others with his behavior. When such a soul has no reaction in his heart about it and does not feel pain intensely in his heart from his shortcomings; he will not be able to progress from his situation.

Pujya Shree Mota
Jivan Manthan
Edition 3; Page 242.

BEHAVIOR OF SADHAK

Swajan: Mota, why should sadhak care for the opinion of others in this world? I do not have enough understanding of the ways of the world. Do you think in that situation my actions in the society will be binding to me?

Pujya Shree Mota: One who considers oneself a sadhak needs to understand if the other person will be in trouble by ones conduct. Sadhak does not mean that he will be completely inconsiderate to the opinion of others in the society. Sadhak should never ignore the society even if his behavior is completely honest and appropriate from all the aspects.

It is not appropriate to behave as per thoughts. We will never make it by just saying that we do not understand it. Just as the impressions (sanskara) and bondages keep on having the effect on us even though we may not understand it, we can never escape from suffering its consequences. We will never have harmony in life if we act without clear knowledge of the consequences of our actions.

Pujya Shree Mota
Muktatma No Premsparsh
Edition 2; Page 2.

MEANING OF SADHANA

Heartfelt sincerity and mental intentions for the idea of what you want to be, need to be present at all the times and it also need to be manifested in all the practical actions. It is a constructive step to wish the very best for any other soul. Mind sometimes thinks some people to be obstructionist, helpful or any other way and yet we need to remind and correct the mind repeatedly to develop goodness towards them; at the same time continue with naam-smaran of God and develop love and devotion towards God with continuous awareness. Sadhana is correcting the defects that come in the way of fulfilling our desire to develop in the certain way.

Jiva (Soul) cannot become Shiva (god, divine consciousness) on its own, although soul is Shiva in the original form but presently it has come to be in the form of jiva. For this reason we need to purify the mind. One who wins over the mind has won the world. 

Pujya Shree Mota

Jivan Mandaan

Edition 3; Page 124.

CONTACT WITH GURU'S CONSCIOUSNESS IS ALL POWERFUL

Prayer for forgiveness is also for yourself. I should have nothing to do with it. If you can conserve  the bhava of the power of my consciousness (if any by the grace of God) in your heart like a miser at every moment with care and can make it alive, creative, progressive and put it in action, not only mind but nobody can defeat you; know with certainty. It also certain that any offensive words from the relatives cannot produce sentient reaction within you and you can kind of float above the worldly reactions in spite of being and living in the world. 

Take lots of care to remind yourself to do naan-smaran of God continuously and do it with lot of devotion in your heart and with lots of concentration; also do it loudly. There is no need to give lots of thought to see if somebody feels good or bad about it. If somebody asks about it then you can tell them "I do it to prevent thoughts coming to my mind". 

Pujya Shree Mota

Jivan Mandaan

Edition 3; Pages 108 - 109.

YOUR PROGRESS IS THE ONLY MEASURE

Keeping faith and trust does not mean you become blind and oblivious to the facts. Sadhak needs to have developed keen sense of discretion. Many times the teacher sat guru examines the sadhak by taking examinations in mysterious ways. The more he understands the inner being of the sadhak; he keeps examining the sadhak in a clear and perceptible manner. Sadhak has no idea about all these happenings. Sadhak should judge by only one measure and that is his own progress. There is only one real measure and that is his own progress. If there is progress, how can it stay hidden from sadhak? Sometimes in the intense surroundings of sadhana, sadhak can feel and believe that he is making progress falsely. Sat guru will never let him continue with this belief and when time comes he will clear the matter and warn him regarding his beliefs. If sadhak has a clear vision  of the history of his progress with balanced mind, he need not fear of being cheated by anybody else. This fact is without doubt.

Pujya Shree Mota
Jivan Manthan
Edition 3; Pages 216 - 217.

MISUSE OF OUR THINGS BY OTHERS

If some soul has not behaved properly with us, meaning misusing our stuff without our permission when it is given to him for personal use; we should keep our composure and remain peaceful. It is best if we can do without that item with love and happiness. Do not think about it. We experienced the nature of the other person and in future deal with the person with that experience in mind. It may be possible to give the same person in future to develop such qualities like openness and generosity within us but we should be mindful of the situation where we are not encouraging bad habits   (increasing the grip of his own nature) within the other person. Sadhak needs to interact with everybody in such a way with awareness. We must understand that under usual circumstances, the soul will use the things given by us according to his own nature. At the same time it does not mean that we should not help anybody. If some soul has not used the things given by us in an appropriate manner earlier, we must remind him of this fact with clarity and humbleness whenever such incident happens again. We should not fear, if such telling will make him feel bad or feel small. Know for sure that if we fail to say such a thing; it only means that we have a kind of timidity or shyness.

Pujya Shree Mota
Jivan Manthan
Edition 3; Page 249.

EVERYTHING IS MANAGED BY GOD

"God manages everything and will manage in future" to say such thing is absolutely false. As long as we have ego and dualistic vrutties, to say such a thing is hypocrisy and false conduct. A person is looking for a way out for not making an effort. Soul neither has complete faith, trust and devotion towards god nor has any determination to work for it. For such person to say that god manages everything is self contradiction and false logic.

Instead of that if we work to elevate our sentient nature with truthfulness, honesty, sincerity and devotion with awareness; it is true sadhana. God will definitely help us.Whenever we have faulty behavior he will make us aware of it and inspire us for a higher life.

Pujya Shree Mota
Jivan Manthan
Edition 3; Pages 243 - 244.

NAAM-SMARAN AND HAPPINESS (AANAND)

Swajan:  Mota, I had a recent occasion of doing naam-smaran in a solitary space and that resulted in happiness. What should I make out of that?

Pujya Shree Mota:  There are certain characteristics that develop in the mind from this happiness and naam-smaran while performing the works. Certain characteristics like peace, confidence, easiness and evenhandedness develop in mind and are maintained while performing works. There is not much stress in mind even in circumstances that usually disturb the peace of the mind. Mind seems to be above the disturbances within, like a piece of wood floating on the water. Sadhak should believe that  the happiness resulting from naam-smaran is appropriate in sadhana only if he experiences such undisturbed mind in his life.

Pujya Shree Mota

Muktatmano Premsparsh

Edition 2; Page 86.

ACCEPTANCE OF GURU'S CONSCIOUSNESS

Practice to keep the smaran (remembrance) of guru's consciousness (love, bhava and energy) while performing all the actions. It is necessary to have the experience that he is behind us all the way. Sadhak who has heartfelt awareness of guru's consciousness in all his actions, always have such experiences. When such experiences happen, then only he can link his consciousness with guru's consciousness. Only when this happens he is able to accept guru's consciousness as heartfelt inspiration in his life, otherwise not. Only the sadhak who feels or has felt that way can appreciate the true significance of the guru.

Only such sadhak will understand the subtlety (the element of inspiration and bhava of god) in his every action. Sadhak who can not unite such consciousness of the guru in his daily affairs with awareness, will never experience unequivocally the real progress in his life.

Pujya Shree Mota
Muktatmano Premsparsh
Edition 2; Page 71.

REFLECTION, CONTEMPLATION AND NIDIDHYASANA

Hari Om

Kumbhkonam,
March 29, 1952.

Reflection, contemplation and nididhyansana all three must go on within us. I do not know if you know the meaning of reflection, contemplation and Nididhyasana and you have not asked me about it either. I took it for granted that you must have known its meaning but apparently not.

Reflection means constant effort to stay in the smaran-bhavna (constantly remembering) of god all the time with and within mind with awareness.

Contemplation means constant mental awareness and focus on the ideal of life's development; a process to steady mental attention in the center of the ideal of life's development by bringing the wandering mind back and focused on it. Sadhak needs to do this process repeatedly with awareness.

Nididhyasana: It includes a perceptible and practical process to offer thoughts, vrutties, feelings, intention, heartfelt sincerity, all the activities, all the worldly relations, all the works, physical and subtle processes of the body with love and devotion.

How is it possible to do all these without awareness?

Pujya Shree Mota
Jivan Sopan
Edition 3; Pages 148 - 149.

HELPLESSNESS OF THE GURU

You have a desire to tread the path towards the god but there is no intense eagerness. You are requesting that changing your desire into eagerness is my job. O dear soul! What should I tell you? If that was the case, I would not have waited for even a second. Guru can help the soul appropriately if he keeps the guru (with whose help and grace he is going to be helped in the development of his life) alive and creative in his heart with sincerity, concentration and focus. Such a soul also expresses the spirit of Guru's consciousness in everything and in totality. My near and dear people who have come to develop their spiritual life; hardly anyone of them thinks of the guru in that manner during their waking hours. It does not help to imagine or have delusion regarding the idea that someone will help us in that way. What we did or gained is ours. There is no heartfelt longing with love, devotion and awareness to fulfill the mandatory conditions to get the benefit from the guru. There is no strength to sacrifice, no desire or heartfelt joy in being one with the guru in all the aspects or no heartfelt dancing with love and devotion for him. There is no real desire in the heart to accept guru's teachings and then following it completely. So please do not talk about getting help from guru. First try to fulfill all the conditions mentioned earlier by practicing it in real life. Forget about keeping him in all the works; no body even keeps him alive and creative in the heart. So it is good to be active and keep doing whatever you want to do.

Pujya Shree Mota
Jivan Sopan
Edition 3; Page 142 - 143.

CONCENTRATION WITHIN -- KEY OF THE SADHANA

Sadhana can be easier with bhava of love. Even this can not be implemented with the soul. What can be done now? The divine consciousness within guru is not useful to the sadhak's development till his mind, intellect, prana, chitta and ego do not become one with the sat-guru's consciousness with love, devotion and knowledge, while keeping the living and creative awareness of the purpose of his life. Mind has a habit of roaming in variety of subjects so it is good to create the habit of thinking about only one subject. Keep the mind focused on only one subject. Bring the mind back if it tries to move from the subject. If it is possible for the sadhak to keep the mind focused on genuine goodwill and smaran (remembering with love) of sat-guru' consciousness, then it can be done. This may be possible to do and can be easier. Sadhak needs to be even more careful and aware here. True understanding of the life will start only when we experience being focused and concentrated within, without taking the help of the gross. Know that this is the beginning of the dismantling of the present level of sentient being. One who has gained real knowledge; his concentration within is never disturbed. We need to dive within (focused) and then coming up and living our lives accordingly. This is the real living. At such times life's problems will be solved automatically. We have only one work to do and that is to keep our mind focused on sadhana. We need to do this while performing works in worldly life, in relationships and our behavior with others at the same time keeping awareness of the purpose.

Nature of the mind is to wander around but if we make it concentrate and focused, it will be easier for the mind to do above things.

Pujya Shree Mota
Jivan Sopan
Edition 3; Pages 139 - 140.

SCIENCE OF SANSKARS (IMPRESSIONS IN CHITTA)

Hari Om

Kumbhkonam

March 6th, 1949.

Every soul has impressions on his chitta regarding other's tendencies, reactions and counter reactions, nature and behavior. The soul can not remove these impressions from its roots. This effect in the form of sanskars are preserved deep within ourselves. Someone may say" I think about it and then forget it". This is not true. Any incident, anything that we heard, saw, read, or thought of is preserved in     chitta as impressions. It is not proper to believe that these impressions are gone and it is not present within us; just because we may not remember it.

Each soul decides to act and behave depending upon the totality of the impressions in his chitta. Occasional a soul that has developed some balanced mind may be able to think about it and possibly   separate himself from particular tendencies. But this does not erase these impressions from its source.

Our mind, chitta, prana, intellect, ego and all the senses leave impressions in our chitta whenever they become active. These sanskars become active and express at appropriate time and place. Such is the science of sanskars. It is a matter of fact that within every soul there is something or the other from other souls regarding the relationship with them.

Pujya Shree Mota

Jivan Murm

Edition 2; Pages 78 - 79.

HYPOCRISY - NOT EASY TO GET RID OF.

Swajan: Mota, I feel that my present life style is the correct way. Sometimes I understand and feel afterwards that there is cheating involved in my life.

Pujya Shree Mota: Hypocrisy plays a major role in the lives of everybody that includes me and you. It can masquerade in variety of ways that cannot be imagined. It can change falsehood into truth. Such are its ways and tricks. There is no way to have frankness, honesty, faithfulness and true enthusiasm in life without first removing the curtain of hypocrisy.

We need to be aware of the ways of hypocrisy.  We try to understand our prakruti, nature, thoughts, vrutties and feelings and yet it is not our original self. By the grace of God we will succeed only if we can keep living awareness of our goal while trying to understand our prakruti and thoughts.

There is a lots of mental anguish and struggle to remove the curtain of hypocrisy. It is not as easy as we imagine and think.

Hypocrisy can still be present in the lives of the ones who have real and intense desire for progress in their lives. It can be present even more in the lives of some.

The power of hypocrisy can be reduced by inspiration for the progress in life and creative effort to achieve it, prayers and asking for help with extreme humility and grace; keeping the bhavna of God in all our efforts, all our daily activities and our emotional being. When there is such living and creative effort and practice, the power of hypocrisy is reduced. Hypocrisy does not get the space for its expression at the stage when there is developing bhavna (heartfelt intention to make such efforts) in our mind and its expression.

Pujya Shree Mota
Sant Hraday
Edition 3; Pages 130 - 131.

LIKES AND DISLIKES

Swajan-lady: Mota, If we always do things that others like, we are considered good. How is that possible?

Pujya Shree Mota: We have all kinds of likes and dislikes. We relish the things we like and hate the things we dislike. All the souls have the habit of liking others who conform to their ideas and beliefs. So we need to practice behaving in a way that is above likes and dislikes both.We need to practice not being too happy when someone acts in a way that we relish and not to be unhappy and relish when someone acts contrary to our likings.This needs to be done with clear understanding. Every soul loves when others act the way they like but the soul that wants to practice surrendering, needs to learn to act according to others likes and dislikes. He must practice creatively and effectively.

I felt bad when I saw your unhappy face (as if you drank castor oil), after you needed to do something that you did not like. You have not developed enough understanding and idealism of the mystery and importance of life in your inner being (mind, heart etc). It is important to think about this matter during this period.

If you keep your attention focused on inner being and stabilize your inner gaze, chitta, prana, and ego on Mota's heart and be absorbed in it, you will definitely experience the divine consciousness.

Pujya Shree Mota
Lagne Hajo Mangalam
Edition 1; Pages 228 - 229.