PURIFICATION OF MIND AND EGO (3)

 

Continued

If the Love-Bhava of life joins in sadhana with the intense desire for only spiritual benefit, the results are very beneficial. This is true but at the same time there is danger for the Jivas when they believe this. This is also worth consideration. A the same time if we move around in life with the vruttie of doubts and imagined troubles, life becomes as bad as dead. If we follow with appropriateness in everything and if Love-Bhava of our lives is associated with every one with intense desire of spiritual progress only, then no body has strength to act in opposition to that Love-Bhava. For this reason, the path of Love-Devotion is the easiest one for purifying mind and ego. When the stream of Love-Strength starts to flow from the heart, it will purify the vrutties (natural tendencies). This is a topic of experience. If all of you have a real heartfelt desire to really cleanse and purify mind and ego, it will be possible with such Love and devotion (Bhakti). Nothing is possible without such intense desire. Please know that when such intense desire takes place, stream of Bhakti will start.

Pujya Shree Mota

Jivan Sandesh

Edition 3; Excerpts from Pages 297 - 298.

PURIFICATION OF MIND AND EGO (2)

 Continued

We need to think and understand regarding Bhava of Love. We will not be able to use this Bhava of Love without contemplation with knowledge. For an example, husband and wife believe in each other, have same approach to elevate each other's virtues, have heart to offer themselves for each other, try to serve each other, try to live with understanding about each other and seem to have oneness superficially. Even here there is effect from mixing of disorders of passion, self-interest and infatuation (moha). For this reason, this love for each other cannot be considered as pure. So we cannot say that purification of mind and ego is possible from this kind of love. Let us take another example. Many times friendship between two friends is not rooted in pure intention. There is always something or other mixed up with friendship. So such love does not succeed in purification of mind and ego. 

Love that is needed for development of the path of sadhana must be completely without self-interest, attachments and desires, and yet it can be with attachments and desires. It can be noble, generous and with knowledge. Such Love-Bhava can have good desires for the life and yet it can be without any desires and attachments. There is no doubt that the result will be always beneficial if the Love-Bhava of our lives is attached with only one thought of spiritual goodness for others and this is understandable. In worldly dealings, we have no difficulty in mixing with others where there is lot of self-interest, intense attachments or when we need someone. In fact we are aware of this in our mind and mixing with others is easier due to this awareness. Similarly when the Jiva has intense desire and eagerness for the progress in the ideal of life and if this is directed, concentrated and focused towards the higher Jivatma with heartfelt love and devotion, such eagerness always succeeds and fructifies in life. If there is self-interest or need in the relationship and when there is no result in the relationship, there is usually end of the relationship. If there are not enough reasons to continue the relationship, the relationship does not go far. For that reason understand and believe that our heartfelt relationship with higher Jivatma is beneficial to us only when our intense desire for the ideal of our lives is experienced to be taking concrete shape.

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 295 - 296.

————— To be continued

PURIFICATION OF THE MIND AND EGO (1)

 Written in the train from Madras (Chennai) to Bombay(Mumbai)

October 11, 1942.

The Jiva who wants to develop the life and whose heart is set to do sadhana of life, will always continue to forget himself. He will not be able to find himself without forgetting. Beginning of the sadhana starts with the renunciation of the ego and ends when it is sublimated. It is not possible to destroy the ego,  since it is in the form of an element. Egoism also can be called one kind of nature or good quality since it can be the propeller and inspiring element for the progress. It is not possible to destroy nature or the characteristics. It can be only sublimated. So it is never destroyed. It is proper if we mean sublimation as  complete purification. As the ego gets subtle its hold on us also gets stronger and subtler. It is much harder to identify the ego at this stage and it becomes impossible to catch it. It is possible that obviously egoless person may be full of ego. It is like a top that is circulating fast appears to be not moving at all. If some intellectual persons say that 'we will reduce and sublimate the ego with the help of the intellect', it is mere useless illusion. In fact, the subtleness of the intellect makes the ego more subtle. It is not possible to reduce ego with intellect. If we want to forget ourselves there is only one way and that is of Love and Devotion. It is possible to forget ourselves in someone because of intensity of the Bhavna of love towards other person and that is the way of sublimating or purifying the ego. There is no other way to achieve  purification. Some Jivas may get absorbed in the given work for certain period of time. We find many people being engrossed in certain particular work like scientists absorbed in search of new things in the interest of their subjects. We notice businessmen engrossed in the business, children in their sports, students in their studies with intense concentration. But their forgetting themselves is for short time and only in the particular subjects. There is never a change in the nature of the mind. It is one thing to forget for a short period of the time and another to change the nature of the mind. Not only that such incidents of temporary forgetting the self may result in increase in the ego. It is entirely possible for this to happen in Sadhak. Please know that, the people who have intellect with knowledgable, sense of discretion and are full of love and devotion for Chetan (consciousness) can reduce the ego to a great extent. 

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 293 - 294.

———to be continued

PRAY WITHOUT ANY HESITATION

 Continue to remember Shree Prabhu constantly with Bhava of love. Pray with Bhava of humility and Bhava of distress of the heart. Do not get confused in the difference between with desire and without desire. Presently we do not have any idea regarding desire so how can we even talk about desire-less. We should do everything with His blessings and to fulfill the Bhavna of Shree Prabhu. Do not develop any kind of entanglement (મડાગાંઠ) and stick with it. We want to be completely free from our entanglements and why add a new one. So just depend on His name and keep going. If we have the courage and sense of    adventure to run in the ocean while depending upon the name of Shree Bhagwan, the One to save us is He only. It is all right if He saves us and it is all right if He lets us drown. Believe without hesitation or doubt that it is always beneficent to us, no matter He saves us or He drowns us. 

Pujya Shree Mota

Jivan Pravesh

Edition 2; Pages 169 - 170.

BHAVNA MAKES SHREE BHAGWAN PERCEPTIBLE AND FACTUAL (પ્રત્યક્ષ)

 The right of giving blessings belongs to the colorful One (Shree Bhagwan). My strength is to ask for blessings and accepting the blessings. I pray to each one of you with loving heart that do not leave 'The One'. Continue to pray to Him. He is not deaf. He hears everything. This is not just the empty imagination of the poet. It is a matter of fact. Please make sure that your life flows by continuously in the prayers and all your works are done with Bhava of Prayers and in the contemplation filled with love, absorption and delight. May there be increase in absorption, enthusiasm, genuine happiness, spirit of adventure, bravery and compassion in the lives of everyone who are associated in this life. Always continue to live with sweetness and being inspirational. 

Pujya Shree Mota

Jivan Pravesh

Edition 2; Page 167.

PURPOSE OF SANSAR

 We can be very tired but how can we be dejected? How can we remember Shree Bhagwan if we get defeated, tired or disappointed? So, every time we feel that way the best solution is to awaken conscious awareness and knowledge to ask for Grace-Help of Shree Bhagwan with Bhava of prayers. The Jivas that are associated with us in Sansar are the tools for the purpose of inspiring us to develop the Bhava of knowledge. If we accept them by heart with that understanding, then our Bhavna of Harmony manifests in all with Bhava of oneness.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 302.

'OFFERING' IS THE BEST SADHANA

 When boil comes to a head, doctor takes out the pus by squeezing it. After that, some additional actions are necessary for complete healing. Similarly, The Jiva must be very enthusiastic and ready to remove its own Jiva-Nature with whatever action that is needed. Not only that the Jiva must be ready to learn with enthusiasm and express the art of perceptively and factually (પ્રત્યક્ષ) removing whatever belongs to Jiva-Nature. Still, we need to accept a great deal from you. This sadhana of giving can be fructified, if you have the knowledge and heartfelt awareness at the time of giving things belonging to Jiva-Nature, and if such a Bhava of giving shines in your heart at that time. A Jiva has many things to give. A Jiva that develops the art of giving with love and devotion does not need to go anywhere to learn. A Jiva automatically understands its importance when he realizes that it is extremely important to be empty of all things. It is best for the development of life if you can be aware with knowledge, love, devotion and offer with heartfelt sincerity. I would like it very much if you offer in such a way. How can just offering Khadi (recipient of this letter hand spun the piece of clothing, Khadi and offered it to Pujya Shree Mota) is enough? You should use that Khadi according to the directions. Try to understand the glory and mystery of the Yagna of offering.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 109.

What needs to be done

 Please note that Bhai is going to start the silence (Maun) at 6 am on 18th. At that hour after taking bath, you should also pray. If you have time and are free from other work, do not forget to do Dhyan at the fixed hour daily. Practice to keep the Bhavna of Chetana-Smaran of the Guru in front of inner eyes of the mind and heart with love and devotion. Continue to offer everything that come to your mind instantly with love, devotion, alertness, and awareness.

Stop forming the chain of thoughts. This practice needs to be done knowledge and awareness. Then only there is a possibility of the progress. Continue to watch your own Jiva-Nature very closely. If there are faults or defects, remove it with knowledge and understanding.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 111.

ONLY BY OBSERVING YOURSELF YOU CAN UNDERSTAND OTHERS

 Truly speaking, we cannot know others, so where is the question of experiencing (understanding) them? Only the Jiva that can experience himself fully can claim to understand others to some extent. Chetana has oneness, but nature has great variety and expansion. As Atma is present in Prakruti or nature and it acts and expresses through nature, we mainly see and experience the nature of all individuals externally. So, the form of the nature is going to be of many varieties. That is why it is very difficult for us to know others.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 27.

SELF NARRATION (આત્મનિવેદન)

 

Hari Om

Kumbhkonam

July 25, 1952.

Bhava of heart is mostly present in self narration. So there is no ego in that kind of self narration. Our heart to heart relationship gets to be nearer and nearer with the Bhava of Chetan from self narration. We get increasingly open minded and open hearted at the holy lotus feet of Shree Bhagwan. We manifest more  openness, happiness and natural ease. The reason for the self narration is always expressed in the heart and mind of sadhak every single day. Just as there is a process of cleansing the impurities from the body, self narration works in a similar way. Then there is also a process of uplifting the Bhavna of self narration. There is no salvation or Moksha without acquiring knowledge. For that reason, there is expression of complete humility from Bhavna of knowledge - devotion of self narration. There is an experience of reduction of the crookedness of mind, intellect, prana and ego. As this study of self narration with knowledge and devotion solidifies and there is presence of natural ease in it, the sadhak tends to understand himself completely. He turns within and becomes more introspective. He observes his Jiva-Nature, the play of mind, intellect and ego with equanimity and peace. He studies these virtues of equanimity and peace deeply for a long time and whatever arises in his senses and instruments offers them at the lotus feet of Shree Bhagwan in the form of self narration. Self Narration means our divine connection with the Bhava of the consciousness (Chetan).

Pujya Shree Mota

Jivan Pravesh

Edition 2; Pages 77 - 78.

BHAVNA FROM THE FEELINGS

 Feeling means consciousness-energy that produces, fires it up and increases the life-force from all the incidents in life. Strength of the Bhavna gathers slowly from the temporary flow of the feelings. Thus the feelings are at the root of the Bhavna. The flow of the awakened and inspired feelings that arise from pure and holy circumstsnces is trained and the true strength of the Bhavna generates from these trained feelings. 

When there is excessive feelings from lack of control, Bhavna becomes impure and even though the life is full of Bhavna, the life becomes weak. The reason being, when the impure vrutties are expressed repeatedly it weakens the basic energy of Bhavna and not only that it weakens its brightness. When there is expression of unrestrained feelings, it only supports weakness. Feelings are tested even in unhappy circumstances. In happy circumstances there is excessive feelings. Feeling is such a tender element that it awakens by the its touch (happy or unhappy circumstances) even for a second. Of course, not everyone is like that. Even then, if we can keep constant awareness with knowledge whenever the feelings arise within us by listening, seeing or experiencing certain circumstances, we can gather the energy easily.

Pujya Shree Mota

Jivan Pravesh

Edition 2; Pages 267 - 268.

RESTRAINT OF THE FEELINGS

 Restraint of the feelings is essential for the constant awakened presence of the sense of discretion. When feelings are expressed improperly, it loses its energy and becomes useless in the work of the development of life. Sometimes the unrestrained feelings make the life deteriorate and spoiled. It is hard to live such a life. At times, outburst of intense feelings—when is expressed in joy— is so much that it is easy to be swept away but that is not the goal. The knowledge and awareness of that is not possible without awakened sense of discretion. The feelings are useful in life only when they are restrained and made strong appropriately. It is necessary to teach them to be engaged in appropriate work before training them. It is not possible to teach special things to any energy of life without restraing them within limits. For this reason, it is necessary to restrain feelings within limits before training them for appropriate studies.

Pujya Shree Mota

Jivan Sopan

Edition2; Pages 266 - 267.

WHAT IS THE WORK OF RESTRAINT (સંયમ)?

 The main work of the restraint is to bring and manifest equilibrium in all the activities of life. All the senses (Indriyo, ઇંદ્રિયો) are trained in such a way that it act appropriately everywhere. Such training is only gained through restraint. The senses like the items that are harmful from the viewpoint of the development of life and they attract us towards them knowingly or unknowingly. It is hard and gentle work for the sense of discretion of the restraint to have the senses get attracted towards Bhavna of Goodness and beneficial things. The reason for gentleness while dealing with life is that life is such gentle and tender that any kind of harshness or force will not be tolerated by it. It breaks when it is directed forcefully and then whole energy of life is wasted and life becomes useless. It is very important to examine that sense of discretion is present, while developing the Bhavna of behavior. While developing appropriate restraint with knowledge, there must be expression of the Bhavna of Goodness towards life. You can surmise that Bhavna of restraint is fruitful only when there is expression of interest, liking and proficiency by the senses towards the most fruitful choice for the benefit of life. 

Pujya Shree Mota

Jivan Pravesh

Edition 2; Pages 265 - 266.

DEFINITION OF RESTRAINT (સંયમ)

 Restraint means the wall of the behavior constructed for the purpose of the complete protection of one's own life (spiritual journey).

Pujya Shree Mota

Jivan Pravesh

Edition 2; Page 264.

RESULTS OF IMPARTIAL ATTITUDE (TATASTHATA, તટસ્થતા)

 I wrote to you in previous letter that, 'Tatasthata' develops from the process of not joining the thoughts. As we develop Tatasthata our Karma-bondages become less. This leads to non attachment. With the development of non attachment (Anasakti) there is a possibility to become separate from inspirational push of the force-art (nature) of all the elements (like mind, intellect, etc.) within us — or you may say that it is only possible to achieve it after being Anasakt. At this time, we understand the importance and play, of the inspirational push of the forces of nature. 

Only practicing the process of not joining the thoughts is not enough to achieve above described results. There are many other things that need to be done also.

BE FREE FROM ALL KIND OF GRIPS

We are being gripped by many kind of beliefs, ideas and surrounding atmosphere and we also stay gripped by all these. Similarly we are also being gripped by our understanding of things and events. In all these we need to develop the tendencies of Tatasthata, meaning being separate from it, observing and experiencing all these while being separate. All these is not possible without the awakening of the intense force in sadhana.  

Pujya Shree Mota

Jivan Pravesh

Edition 2; Pages 242 - 243.

 

 

TWO FORMS OF THE ONE

 There is creative, inspirational and natural 'Power-Art' (propensity) in the Chetan (consciousness) that powers all the elements and instruments within us. Transformation and sublimation of elements and instruments is possible because of Chetan. There are changes taking place, no matter where we look. There is always new creation and change. This 'Power-Art' propels and powers everything by its inspirational force into the activities according to their nature. The same nature is also present (naturally) even in the most inert substances. Even if we seem to perform our daily activities routinely, the inspirational element behind it is always the 'Power-Art of the Chetan. It is possible for us to continue with our routine daily activities because of that characteristic of Chetan. Without it, we will not be able to sleep, have appetite or able to do other activities. Chetan keeps pushing us, with or without our knowledge.

There is presence of two opposite forces of the same element within us. These are two visible forms (that can be experienced) of the same element. Outward and in front is the Jiva full of desires and wishes, makes an effort to gain pleasure from ownership and pleasure out of physical things. The other one in the background is hidden or almost hidden from the first one. It is the Jivatma with pure collection of the experiences of the ultimate reality (God, Divine) centered within us. In the end, it shines as the original form of the ultimate reality. Afterwards He is everything, does everything and whatever happens is Him.

Pujya Shree Mota

Jivan Pravesh

Edition 3; Pages 238 - 240.

ETERNAL LIFE AND PHYSICAL BODY

 Question : Mota, then we have to consider life as eternal. Is not that right?

Pujya Shree Mota : Yes, I believe that life is eternal and death is only an accident. Life's continuity and completeness is not broken because of death. Body is going to be lost since we don it temporarily and it is impermanent. This is a fact. There is no possibility for the body to last for infinite time. For that reason we should not fear death. We must let go possessiveness and attachment of the body. My Guru Maharaj directed 'This Jiva' to walk naked in Karachi to break this attachment.

Pujya Shree Mota

Raas of life and death

Edition 8; Page 17.

NAAM-SMARAN - RATIONAL BEHIND IT

 Attachment-Hate and other maladies of Prana lose its force and strength by Naam-Smaran of Shree Bhagwan. We are being burned and crushed by the Sansar and if you want to be free from it, do Naam-Smaran. 

We do not need to abandon the work. Perform the work for the love of God. Try to make the Bhavna of Bhagwan strong and when it is solidified, there will be the light of this energy automatically. The darkness disappears in the presence of this light. Even a small lamp of light will make the enormous amount darkness disappear. The darkness of desires, anger, infatuation, ego and jealousy disappear in the presence of the light of a lamp of Naam-Smaran. This requires continuity of Naam-Smaran. This will happen only after the continuity of Naam-Smaran is expressed within us. For this reason, if we continue to do Naam-Smaran while at rest and working, continuity will be established. When that happens desires, anger, infatuation, ego and jealousy will be demolished. This definitely happens. 

In short, there are five elements within us: Aaakaash (ether), fire, air, water and earth. Ether is connected to word, fire with light, air with touch, water with taste and air with fragrance. There is 'word' in the element of ether or word is developed in ether. When we do Naam-Smaran continuously the element of ether develops in us and ether is connected to Satwa Guna. So when there is development of the element ether, Satwa Guna also develops. In due time, Rajas Guna and Tamas Guna automatically weakens. 

So, Naam-Smaran of God is a rational fact and can be understood by the intellect. No one can deny this fact. 

Pujya Shree Mota

Maun Mandirma Prana Pratistha

Edition 1, Pages 27 - 28.

WHAT IS THE NEED TO FIND CHETAN (CONSCIOUSNESS)?

 There is one doctor couple in Nadiad. They come to Ashram regularly at 6:30 in the morning. They asked me a question 'What is the need to find Chetan? Everything around us is Chetan. The things we do like speak, taste and work, etc., exist because of the Chetan. So, why should we make all these efforts to find it?' 

I asked them, 'Do not you experience friction, regrets, pain, misery, and troubles while dealing with the Sansar? You still like to be happy. Would not you like to be happy for ever? So, we should make efforts to experience genuine happiness that does not leave in spite of misery. Time became an obstacle when great souls tried to experience continuous genuine happiness. They invented tools to shorten the time to achieve happiness for ever. That kind of sadhana exists even today but no one is ready to do it. The reason being, the need to achieve complete purification of the Chitta before sadhana.

We have anger, etc., for eternity and it has an impact. That must go. So they thought of Chetan. I explained to doctor couple this way. This thought is from experience and not just whim. Any one who is ready to offer the life can achieve it. I asked them 'can everyone do this?' I thought so and for that reason, I  established the Ashram.

Pujya Shree Mota

Maun Mandir no Murm

Edition 3; Pages 60 - 61.

BE AWARE

 It is meaningless to do Naam-Smaran for half an hour in the morning and evening if we cannot become aware in our daily activities. 

Pujya Shree Mota

Maun mandirno Murm

Edition 3; Page 65.

BEWARE OF HYPOCRISY

 I can see that the Jivas known to me for years are entangled in very ordinary things and talks. It is a hypocrisy to chant Shree Bhagwan's name for one or two hours. This will not show any effects. One with lust and anger can progress but not the one with hypocrisy. The reason being, hypocrisy creates a kind of curtain that cannot be removed or broken. The process of the hypocrite is so deep that it creates the atmosphere as if the hypocrite is telling truth and acting truthfully. One with lust and anger can become aware and alert but hypocrite cannot remove his curtain. 

Pujya Shree Mota

Maun Mandirno Murm

Edition 3; Page 65 - 66.

ABOUT 'SADHANA MURM (SECRET MEANING OF SADHANA)'.

 Sadhana Murm is published in the book ' Jivan Prerana'. You can hand-write these 3 or 4 pages in larger print and display in such a way that you can see it daily. Try hard to inspire your life accordingly. Be as humble as you can. Always see goodness in others. See your defect as large as a mountain. You must learn the art of behaving in this way. Let go off of all the insistences one by one. All this is written in 'Sadhana Murm'. Once you start putting this in practice, learning will follow naturally. You should not get mixed up in the chain of thoughts. If you keep having thoughts about certain work, find the solution and finish the  work so that the thoughts stop. 

If you need to bear to brighten the Bhavna of Harmony, do it with love and enthusiasm. Penance (Tapa) is when you bear with love and enthusiasm. Such penance brightens the Bhavna. For this reason, be awake and alert. Do not get entangled with anything. Do not make any fuss unnecessarily about anything. There is lot of arguments and noise in the work of Congress (Political party) than the work itself. You have to leave all these. You do not need to mix with all these but need to mix with yourself. Do everything with this understanding. Sit or mingle where the talk about Ishwar (God) or the Bhava of Ishwar is going on. Never pass your time where other kind of talks are going on. Always continue to pray. Always be happy. 

Pujya Shree Mota

Pagle Pagle Prakash

Edition 4; Pages 41 - 42.

BHAVA OF GOODNESS TOWARDS ALL

 HARI OM

February 19, 1953

Please know that we need to keep an open eye in the dealings with the world. We must keep excellent relationship and harmony with everyone. It is also definite that we must keep Bhava of Goodness towards the Jiva no matter what kind of Prakruti (nature) that Jiva has. 

Pujya Shree Mota

Pagle Pagle Prakash

Edition 4; Page 50.

BE CAUTIOUS

 HARI OM

December 19, 1952

When the work is given to someone else, it does not matter if the work is not done in time. Just ask with love. We need to find the solution without offending them. We must trust everyone but that does not mean that we keep our eyes closed. We should be careful that we are not cheated with our eyes open. No one should take advantage of our innocence. The above sentences are written just for you. It has no relation to the person who is given the work but it is for something else. If someone breaks our trust, it is not that we will not trust them again, but we should be definitely cautious about it. 

Pujya Shree Mota

Pagle Pagle Prakash

Edition 4; Pages 47 - 48.

PRAKRUTI (NATURE), PARA AND APARA

Kumbhakonam,

March 28, 1952

All of us are still at the level of Jiva-Nature. It means that Apara Prakruti is operating within us. It is a type of the nature that acts with duality, like attachments and malice, and create dualities in our lives. Its vision and tendencies are geared towards only dualities. It believes that, we are limited and constrained in the idea that we are body, mind and prana etc,. It has no idea of anything beyond that. Other kind of Prakruti is Para Prakruti. It is divine and has no elements of duality. Para and Apara are not different at their roots, but the words are coined to explain the variety of nature that prevails at the practical level. Otherwise, everything is One. The divine nature does not operate on the principle of duality, while the Apara nature is inspired by the dualities. Para Prakruti operates from the inspiration from the heart of such a person whose consciousness is awakened. He has no tendencies of dualities, although at a later stage, he can take up the work with dualities at will and appear that way in the eyes of an ordinary human being. Apara Prakruti  can understand Para Prakruti only by its own standard of duality. People with Apara Prakruti cannot understand people with Para Prakruti completely and truly, without first experiencing Para Prakruti. Para Prakruti can function within us with inspiration, break all bonds and march forward. It can also bring forth the experience of oneness. So, the Jiva without experiencing Para Prakruti, cannot experience the Consciousness. If we can stay in divine and Para Prakruti, then only we can have vision of Shree Bhagwan, otherwise not. Our life can be divine only if we can stay every moment with such love and awareness.

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 145 - 146.

My two cents - Duality means Dwand (દ્વંદ્વ) e.g honest-dishonest. We function with Apara Prakruti.

Pujya Shree Mota has put great emphasis on developing Bhava of Goodness (one of the divine good qualities) towards all, to develop Para Prakruti. Bhava of Goodness means it works from your side only and does not depend on the reaction of the others. This way there is absence of duality. 

Ashwin.

RECEIVE HAPPINESS FROM INCIDENTS

 Kumbhkonam

April 25, 1952.

Do not be disappointed with the letter written yesterday, that letter is accompanying this one. If one wants to traverse the path of sadhana, one has to pass through many difficulties and troubles. Sadhak needs to maintain his awareness and knowledge that these difficulties are meant to develop the life. The purpose of writing all these, is to inspire your heart to be aware of this. 

I am not disappointed with anyone. In fact, I am always hopeful since every human being has consciousness. Only its direction needs to be changed. When that happens, everything seems to have been changed. Never be weary of anything. Do not get upset when you have weariness. Deny the weariness with quiet mind. Try to make mind understand that being upset will result in loss of peace and cause agitation and distress. This will also prevent us from having clear vision and understanding of the events. It may be in fact topsy turvy. When there is wrong interpretation, it may lead to unhappiness and distress in the mind. So, what do we want to do? Should we have a tendency that would give us joy, peace and delight or should we get drawn into the flow of our emotions? Keep explaining this to the mind with heartfelt sincerity repeatedly. That is why with the grace of God, whenever an adverse situation arises, we need to keep our mind above such situations. Otherwise, we will always be in the quagmire of Sansar, and then the Jiva will have no means of bringing the mind out of the quagmire even with the greatest effort. Our mind-lower mind-has the habit of treading in the same track and it will always want to stay in that track but that is not our path. The Jiva that learns from every perceptible and factual incident pertaining to the development of life, receives happiness and peace from such incidents. By the grace of God, this is the experience of this 'Jiva'. For this reason, this Jiva tells everyone that 'incident is a Guru, as an essence of the life.

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 265 - 266.

FINDING THE WAY FROM DIFFICULTIES (3)

 You wrote me that, leaving the activities of Prakruti leads to inertia and instead of developing the art of the Karma it leads to no karma or dullness in the Karma; but as long as there is Prakruti, human being has a body and as long as there is Prakruti, the body continues to perform the Karmas. Only the form of the Karma changes when one advances in Sadhana. Even then, one continues to perform physical Karmas as long as one has a body. Of course it is possible that such Karmas may appear trivial in the eyes of the world. Otherwise why would Pujya Gandhiji say, that in his eyes the work of Prime minister and the person who cleans the streets have same value if the work is done appropriately? So, even if the Sadhak is using all his energy in performing the work in a very small field compared to the field earlier, it affects the world effectively and its totality. It is possible that the world may not be able to appreciate the results. This is because he uses all of his energy that is produced as a result of his concentration and focus in the work. The work of the Chief of the army affects the whole army but it may not be appreciated as much as the work of a soldier that is more visible but affects only small area of action. Our views about the meaning of expertise in the Karma, value of the Karma and the ideas about inertia will change. Know that this will surely happen.   

Pujya Shree Mota

Pagle pagle prakash

Edition 4; Pages 77 - 78.

FINDING THE WAY FROM DIFFICULTIES (2)

 It is written in Gitaji that even the experts get confused to define Karma (action) and Akarma (inaction or evil action). We may make mistakes but if we have enthusiasm and honest intention, all pervading Shree Prabhu will teach us from our mistakes and show us many different and better ways to deal with them. We will get the clarity regarding our actions and realize that most of our actions and activities are done to satisfy our ego and fulfill the demands of the prana. We need to 'go within' to visualize and understand this happenings. Just as the scientist gets intently involved in his work, we must 'go within' for exploration with constant intense attention and focus. Then only, you will understand the real meaning of 'insistence of contampletion of Shree Prabhu'.  

Pujya Shree Mota

Pagle pagle prakash

Edition 4; Page 77.

FINDING THE WAY FROM DIFFICULTIES (1)

 HARI OM

February 17, 1954.

People who wish to live or already living in Sansar, will always encounter difficulties, troubles, weariness, etc., in their lives. For the people who wish to turn to Sadhana or people who have already turned to Sadhana, these difficulties do not disappear. By the grace of God, solution of the difficulties is always found (one or the other way) for the people who get focused on one aim. For example, Pujya Mahatma Gandhiji accepted the aim to achieve freedom for India and had to endure lots of difficulties and problems. He always found the answers for very difficult problems by following his aim with one pointed divine faith (Nistha) and heartfelt Bhava. Similarly, while traveling on this path, if we determine to let go of all our insistences other than the contemplation of Shree Prabhu, by His grace, we will definitely get the solution of our problems. 

Pujya Shree Mota

Pagle pagle prakash

Edition 4; Pages 76 - 77.

PURITY

 When Shamata (સમતા) is fully expressed not only through Bhavna but with understanding (that also with knowledge and perceptible experiences) and with heartfelt sincerity, whatever impurities are not purified so far, disappears soon. None of the impurities of the Jiva-Nature can survive in such condition. When someone asks, how can we start such purification process? One can surmise from this question that the person has not felt its utmost necessity. If there is a firm determination to achieve purity, one would turn the head as soon as one notices impurity. For sure, one would do at least this much. Actually any negative tendency of the Jiva-Nature can be classified as impurity. Purity is not just to be measured by morality, as the standard of morality is very low. Human being with determination and help of the intellect can stop the forces of prana for a while. But this is not enough for sadhana. It is an exaggeration to believe that, just by the thought and its execution, one can achieve the purity. Such thought as 'the measure of the morality is the highest standard in spirituality' has not originated by the experiences of life in sadhana. It is not born out of such experiences. With purity, power and strength are established. All the senses and inner instruments like mind, intellect etc. become knowledgable and aware of its potential. They start expressing and behaving with reality and appropriateness. Morality looks dry and incomplete when compared to intense and expressed Bhava of sadhana. It does not mean that morality is not necessary. It is just that purity required for the sadhana cannot be achieved by just morality. Purity needed for sadhana goes lot farther. For this reason, we need to be alert and careful about the games played by mind, prana, and intellect and cultivate the practice being separate from the games with knowledge. In spite of doing all these, with the Grace of Shree Prabhu, we must continue to give utmost importance to the heartfelt Bhavna of the sadhana. Only with that, everything expresses in proper and appropriate manner.

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 236 - 237.

NEED FOR ACTION (KARMA)

 We must live in the beginning, middle and end of the karma by expressing the heartfelt living and creative  Bhavna that whatever karma is done is for the love of Shree Prabhu. For us the Karma as such has no significance. It is a 'Yagna' to develop and solidify such Bhavna that work is done to develop and solidify such Bhavna that work is done for the love of Shree Prabhu. Karma is an invaluable opportunity to give shape to that Bhavna. Sadhak needs to practice watching his mind, intellect, prana, and ego regarding its reactions and behavior while performing the work. If he can practice this with knowledge and awareness, he can understand himself clearly and appropriately. He can also know how and where to guide them (mind, intellect, etc.).

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 211.

CHARACTERISTICS AND RESULTS OF SATWA-GUNA

     One who is awake understands. The door of progress is always open for the one who makes effort with awareness. Satwik-Guna keeps increasing as the inner development manifests Bhave of sadhana appropriately. Satwik-Guna has stability, balance and peace but it is not like the slowness of Tamas-guna. It has brightness, energy and progress. At such-times, condition of the mind and other tools is not like that of Jiva-Dasha. Vrutties, thoughts and tendencies of the Jiva-nature has weakened at this stage, just as we do not see or hear about the things that do not have our heart in it. So, our mind will not be like earlier but it will be different now. The main change perceived is in the natural characteristics of the Prana. The root of attraction that was in expectations, desires, wishes etc., changes and is focused and centered on Shree Prabhu. The Bhava of duality vanishes from the one. This leads to increase in Satwa-Guna resulting in Nistha (divinity in Satwa-Guna). At this stage there is manifestation of the inner divine knowledge. 

Pujya Shree Mota

Jivan Manthan

Edition 3; Pages 211-212

HOW TO COME OUT OF THE WORLDLY SWAMP?

 Just think, when the person gets truly and fully absorbed in the goal of true life, how can his mind then get involved in worldly dealings? So we always have to aim high and think, behave, understand and experience with awareness. Development of the life will come out of it. If your mind gets involved in the conflicts that is going on in this world or worldly dealings, be sure that it would be almost impossible for your mind to come out of that swamp. That is why you should (1) nudge, admonish (2) stir it up, make it brighter (3) gather, put the mind on track; whenever it's vision, tendency and inclinations tend to go in that swamp. For a sadhak all these three ways training mind is very much needed. With the blessings of Shree Prabhu, I have trained my mind in this way. Often it used to get diverted from the path, but the above methods used with knowledge helped my mind to be on its track once again. So, please know that if we continue to do these three processes of the mind frequently with knowledge, there is one hundred percent chance of being saved from these tendencies of the mind.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 204.

MANIFEST GOOD QUALITIES IN BEHAVIOR

 There is satisfaction when we see the results of our experiments. There is no great importance to promise or speech. True importance of the promise lies in the Bhavna with which it has been expressed in the life with love and devotion. There will be always direct contact with other people in the world. If there is harmony and civilized interactions, there will be less of conflicts, regrets and bad feelings. For that reason, Jivatma who wants to tread this path must develop and put in practice such good qualities as forbearance, patience and compassion so that his peace, happiness etc, are not disturbed. He needs to do this with clear understanding and knowledge. If he cannot express this good qualities in life, how is he going to do sadhana.

Pujya Shree Mota

Jivan Manthan

Edition 3; Page 241-242.

SELF INTEREST OR NEED (ગરજ) AND HUMILITY

 I have written a lot. True understanding never develops from writings or someone saying something. Only when there is heartfelt absolute need that we want to learn from the other person, then only we can learn from the other person. For proper learning, there is a need for lots of humility with awareness. When such humility manifests in life, awareness and strength of other good qualities also start manifesting. True knowledge of reality will never manifest within us without developing extreme humility (even smaller then Zero). 

Pujya Shree Mota

Jivan Pravesh

Edition 2; Page 104.

SADHAK'S VIEW POINT TOWARDS UNFAIR AND BITTER BEHAVIOR

 Our relatives in this world or people with whom we deal in the society, will imagine and believe that we are like them. You should not pay any attention to anyone's words criticizing your habit of working hard. When someone says something criticizing us, we see their real nature. Consider this as a grace of God that has bestowed such experience on us. This is to warn us to stay away and not get entangled with their nature.    

Continue with Naam-Smaran even though there is dryness in it. When it is unsatisfactory understand that  mind is distracted in some other issue,

Pujya Shree Mota

Jivan Mandaan

Edition 3; Page 139.

Yearning of the Satguru

 How is that you are not cheerful these days? Your letters are also lifeless - or is it just my feelings? It is possible that I may be mistaken about it. Whatever it is, I yearn to see you with a cheerful mind. Life is for happiness. Whenever you feel sad, disturbed, confused, upset or have regrets, etc., you must do Naam-Smaran of Shree Bhagwan with great loving heart, and keep requesting help of the Guru with heartfelt sincerity.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 130.

Weed (remove) the obstacles in the mind

 Difficult and critical events have not occurred in your life. What will happen if they do? How will we fare? So, we must gain as much strength as possible right now or else how will we face such critical times? During such critical times, many have felt that it is better to quit this path of development of life. Therefore, we must continue to understand our thoughts, tendencies, and emotions and weed all those that seem unacceptable. This 'Yagna' of purifying our mind must continue. So far, we have not mastered the art of living life in such a way. It is a prayer that by God's blessings we have knowledge and awareness to develop such an art in our life.

My sister! It will not do any good to sit around without any hope. Life is not given without any purpose! Life is for enlightenment. So, get up, be aware, begin to fight the war, gain the strength and be on the way.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 128.

ALWAYS GO ON OFFERRING

 Just go on offering everything good or bad, at the lotus feet of Shree Bhagwan. This means, whatever thoughts, vrutties, feelings, desires, Moha, attachments, wishes, wants, greed, covetousness and all other things that arise in your mind, must be offered to God with love and devotion. If we learn the art of keeping the mind empty this way, we can be fearless. On our own, when the thoughts arise in our mind, we should not form chain with other related thoughts.  

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 105.

NEED FOR PEACE IN LIFE

 A Jiva that aims for the development of life should cultivate, put in practice, and experience in life such virtues as peace, neutrality, equanimity, happiness, tolerance, compassion, forbearance, broad mindedness, patience, appreciation, understanding of virtues of others and heartfelt Bhavna to care for others. Know this well. There is no new creation without establishing peace and happiness in our Chitta.

While continuing to perform all the work, if the Jiva stays immersed within with concentration, focus and with heartfelt intoxicating happiness, such Jiva can achieve the goal.

We must be convinced with the Bhava of knowledge and devotion that every situation is the play of the grace of God. We must accept that it is beneficent to our life. Nothing is useless.

Pujya Shree Mota

jivan Sopan

Edition 3; Page 105.

BEHAVIOR OF SADHAK IN SANSAR (WORLDLY DEALINGS)

Surat

February 23, 1952. 

When you are living in this world, you will come across several Jivas and have dealings with them. At such times we must become aware of, and continue to attend our Bhavna of the ideal of our life with knowledge and devotion. We must take care that we are not going into any conflict with another Jiva. Our behavior must be commiserate with the gaol of our life and not in any half-hazard way. This will need lot of awareness and attention. The soul that learns to tolerate in the world and that also with love and devotion; and with awareness to solidify the goal of life, can do the sadhana. Feeling weary, oppressed, or harassed is for the coward and the timid.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 100.

ATTITUDE OF THE SADHAK TOWARDS MISERY (DUKKHA)

 There will be always dualities like sins-credit, happiness-dukkha, morality-immorality, justice-injustice, etc., in the world and worldly affairs. We will have lot more harassment, regrets, Dukkha, troubles and difficulties if the we try to behave like them; we will never get peace and happiness. There will be no benefit to us if we face them with Jiva-nature. We will sink deeper in the Jiva-nature and seized by the duality of attachment and hate. At that time the remedy is not to act with Jiva-nature; but acting with another way to face them. Injustice should be faced with generosity and open mind. We must have perceptible knowledge and awareness that incidents of injustice, Dukkha and harassment, etc., are given to us by the holy Grace to build our lives. We will benefit a lot if we realize that in every incident there is a purpose of development of certain virtues like patience, generosity, compassion and tolerance. There will be genuine happiness (આનંદ) within us from such realization.

Pujya Shree Mota

Jivan Sopan

Edition 3; Pages 290-291.

REMEDY FOR THE ATTACKS OF PRAKRUTI

I am telling you again that sadhana can be done by a brave soul. The soul that is doing sadhana does not get weak, surrounded or crushed by anything. In the beginning this may happen but the soul always resists even while being swept away, drowning or being pulled away by his prakruti. Soul never gives in. It is very necessary for the sadhak to resist and deny the tendencies of his own prakruti and Jiva nature. Whenever these tendencies arise he should deny any cooperation; practice and develop equanimity, impartiality (સમતા, તટસ્થતા) for this purpose. While doing this, the soul must pray with heartfelt sincerity to get the Grace-help of God.

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 290.

PRAYER TO RECITE AFTER DEATH

 મૃત્યુ પછી ગાવાની પ્રાર્થના

ગયેલા આત્માને મનહ્રદયથી આપજે શાંતિ પૂરી

બધી રીતે તેનું પ્રભુ કરવજે કલ્યાણ શ્રીજી.

બધા જીવો સાથે ગત જીવનમાં જે થયેલા સંબંધાે

કરાવીદ્યો તેને સહુ તરફથી સાવ નિશ્ચિંત મુક્ત.

પૂજ્ય શ્રીમોટા

-------------------------------

PRAYER TO RECITE AFTER DEATH

Instill complete peace in the heart and the mind of the departed Atma

Oh, beneficent god! take care of the wellbeing of this soul in every way.

Oh, God, let all who had relationship with this soul in the past life

Set the departed soul free from all the bondages and in peace.

Pujya Shree Mota.

TO BEAR WITH KNOWLEDGE IS LOVE.

 Everyone has their own way to reside, live and act. If we must mingle with the family, we need to behave according to their ways. If we want to stay with harmony, there should be happiness in tolerance with knowledge and awareness. Life gets wretched by bearing forcibly and against the will. There is lots of unexpressed unhappiness, hate and dislike in the mind. It never happens that our own person will always behave as we think or wish. When we are ignorant regarding our own faults, forbearance and high mindedness, to believe that our understanding is proper in all circumstances is wrong.  Also, there is ignorance in that belief. Some people have the mentality that whatever they understand is always correct and everything must be done according to their wishes. This is a kind of self-will. 

Pujya Shree Mota

Jivan Mandaan

Edition 3; Page 210.

HOW CAN THE BEHAVIOR BE LIKE THE THOUGHTS?

 "Mota ! Why is there a difference in thoughts and behavior? Many times the thoughts are very good but it cannot be put in practice that easily."

Pujya Shree Mota: Great souls behave first and think later; while we have it exactly opposite. Why can't we act even one Rupee's (currency of India) worth when we have thoughts worth one thousand Rupees? There is a need for inner inspirational strength to put a good thought in practice. We have not received such strength yet. This inner inspirational strength cannot be achieved without hard sadhana or sprouting of Love-Bhakti in the heart or without burning aspiration to achieve the goal; or if we have the lively, creative Bhavna in the mind, and rock solid intimacy (that we can keep in our mind all the time) with the Atma from whom we want to receive knowledge. Then only, we have good thoughts to achieve the goal and it can be put in practice.

Pujya Shree Mota

Jivan Mandaan

Edition 3; Page 89

IMPORTANCE OF AWARENESS

 It is not that when a Jiva gets the knowledge and wisdom, he does not know the prakruti of the some other Jiva. We should be immediately alert and aware when a vruttie to see faults of others or understand others arise within us. At such times, we should straighten the mind. Try to gather the mind from such circumstances and push it in the right direction. It is impossible to do this without the knowledge and awareness. Yet imagination is one thing and Bhavna of puting it in practice is another. This means that there should be mixture of knowledge and behavior commiserate with our goal. We must be aware that we should do this with knowledge and devotion. Know for sure that everything will be all right while performing all and any work or interacting with others if the lively and creative heartfelt Smaran (remembering God) is going on in the mind.  

Pujya Shree Mota

Jivan Mandaan

Edition 3; Page 79.

DO NOT BELIEVE THAT ALL THESE (SADHANA) IS DIFFICULT AND GET DISAPPOINTED

 Iy is absolutely harmful for the sadhak to say by mouth or harbor such vruttie that all these (sadhana) is very difficult and we cannot do it. It is best for the sadhak to get rid of such vruttie as soon as possible.

Sadhak must get automatic understanding whether the speech, behavior, code of conduct in society, all the deeds and other things like that, are appropriate for the progress in life's development. Only then, sadhak can save himself from such pitfalls. 

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 201.

WHAT IS GOOD AND FIRM DETERMINATION? STICK TO IT.

 The decision regarding progress in life needs to be firmed up continually.  Whoever has made that determination firmly and creatively, that person's mind does not waiver in all directions. One who is determined, always survive and does not waiver or lose. Firm determination means development of such a state where the vision, vrutties, and tendencies are concentrated, focused and become full of Bhava in the direction of the aim of life. So we must stick to the decision that is made for the constructive tendencies even if faced with death. Life of the soul who can show such strength and determination is really blessed. 

Pujya Shree Mota

Jivan Sopan

Edition 3; Page 104.

INTELLECTUAL UNDERSTANDING VERSUS EAGERNESS AND PERSEVERANCE

 One who truly cares, keeps on burning like blazing fire; the fire does not get extinguished. If there is a fire of understanding in the jungles of the mind, intellect, chitta, prana and ego, there is some possibility for them to behave. It is true that we must be vigilant and need to be more alert and aware to keep the fire burning. These things sound true but this kind of intellectual understanding does not work as well. Our work gets done only when we develop true eagerness and perseverance within us.

Pujya Shree Mota

Jivan Mandaan

Edition 3; page 139.

BEGINNING OF THE SADHANA IS LIKE THE EXCITEMENT OF THE NEWLY MARRIED COUPLE

 One who loses courage in the beginning of sadhana will never get anywhere. In fact the sadhak develops great excitement and courage in the beginning of the sadhana. His life-consciousness is full of excitement to reach and embrace the sky high aim. There is great force and speed in it. In fact, there is so much brightness in the force, happiness, courage, daring and patience in the initial sadhak that it gets out of control even taking the first step. At this stage there is no harmony in the above characteristics (Gunas). For this reason, sadhak  must learn to control the Gunas thoughtfully and with awareness. In the initial period after marriage there is infatuation and hidden inner attraction between the couple and there is great desire in the mind to see and meet each other. Such excitement and heartfelt Bhavna (of course this excitement is of different kind in the sadhana) takes hold of the sadhak. I cannot tell if this happens to other sadhaks but I distinctly remember this kind of excitement in the initial period of my sadhana. So, if one has such experience in the initial period of sadhana, it is a very good characteristic and measure of the sadhana.

Pujya Shree Mota

Jivan Mangaan

Edition 3; Page 65.

OFFERING OF THE CHARACTERISTICS OF THE PRAKRUTI, WITH THE BHAVA OF PRAYERS

 It is important to offer the prakruti of the mind and other instruments to God. PRANA is the one instrument of nature that mostly obstructs our path. Whenever these vrutties of the PRANA like desire for pleasure, anger, moha, greed, ego, jealousy, expectations, longing, covetousness  "etc." spring up, it needs to be offered at that time to the holy lotus feet of Shree Bhagwan with awareness, understanding and the bhavna of the prayers. When this practice of such offering permeates in life in its totality and continually, Chetan (consciousness) appears in this practice. Offering does not mean giving up of everything. We have enjoyed all these till now with the feeling of Moha and affection. It is called offering when the vruttie of ownership and ego goes away from these, it is used for the love of God and this bhavna with knowledge and awareness settles and expressed in the daily life. 

Pujya Shree Mota

Jivan Manthan

Edition 3; Page 142 - 143.