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.