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.