WHAT NEEDS TO BE DONE?

 There must be cleansing and purifying of all the senses and five inner implements mind, intellect, chitta, prana and ego in the path of sadhana. It is not that you cannot start the sadhana before cleansing. One can definitely start with Naam-Smaran, prayers, meditation etc., Naam-Smaran needs to be done with the Bhavna-Dharana of the heart while performing all worldly activities. Smaran-Bhavna of Shree Bhagwan is maintained with this sadhana. Bhavna of Shree Bhagwan should be maintained in all works and the Bhavna that all the work is done for the development of life should be present in our hearts with that kind of Chetana - awareness. Work should be started with heartfelt Bhava of prayer and work is continued for the love of Shree Prabhu and in the end it is offered to Him with love, devotion, and knowledge. In this way all the thoughts, vrutties etc., are offered to Him. We need to manifest Samata by our understanding that we are separate from all the activities of the senses and inner implements like mind etc., during the activities at that time. We must deny all the negative that spring up, as if we have nothing to do with it. If something constructive spring up, we should do it with non-attachment and with the Bhava that we are separate from it. The main characteristic, whether purification is going on or not is that we experience the establishment of peace, Samata, patience etc., in our senses and inner implements like mind, intellect etc.      

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 328 - 329.

SAMATA (EQUANIMITY) IS NEEDED

 Mind, prana (desires, anger, greed , moha, jealousy etc.,) and intellect are three important inner implements in sadhana. They are inter connected. Thoughts, imaginations, vrutties, feelings and emotions arising in the mind are inter connected with prana.  For that reason it is very important to purify prana. Purified prana has a definite good effect on mind. Moreover rule of the desires in mind and intellect does not end there. It spreads its effect even in the senses. Who evaluates and accepts this touch of mind in the senses? Whatever happens in the senses are the effects of the clutches of the mind. How can you say that intellect is not taking part in these activities?Moreover how can you say that intellect is not partial in these activities? Intellect sticks to its opinions, understandings and many other puzzling situations with vehemence. So if Jiva wants to do sadhana, Jiva will have to be free of all this. How is it possible to do all these?

It is not possible to progress without achieving equanimity or practicing similar study with awareness and  knowledge. Developing Samata is very necessary. Peace cannot be established in mind without Samata. There must be establishment of quietude and peace in the mind, for the mind to be able to reject the touches and desires of the senses. This means it is very important for the sadhak to establish peace and Samata in the mind.

Pujya Shree Mota

Jivan Yog part 1,

Edition 1, Pages 327 - 328.

OBSTRUCTIVE ELEMENTS IN DEVELOPMENT OF LIFE

 If the Jiva has the heart set on developing the life, that Jiva must get rid of all kinds of affections, infatuations, attachments, desires, anger, ego etc., with love and devotion. All these are obstructions in the path of development of life. 

Mind is confused with decision making and its alternatives, uncontrolled vrutties while making a decision, and inability to make right decisions. Similarly, intellect with its understandings, strong opinions, logical arguments and insistences obstructs establishment of divine faith (Nistha). Prana with its all kinds of impurities like desires, greed, covetousness, hate etc., is obstructive and troublesome in the path of sadhana.

Sadhak of development of life must separate and completely understand all kinds of impurities of mind, intellect, chitta, prana and ego. He must deny to be directed by them with awareness. Sadhana is not possible without living-effective practice of removing such impurities. The reason being, physical prana affects and deludes the mind, confuses intellect and causes impurities in chitta, making it impossible to have complete purity of thoughts within us. 

Purpose of the sadhana is to act differently from the human nature. Sadhana is done to make sure that the waves from senses, mind, chitta, ego and prana do not touch us. Only then, we can visualize subtle in the physical. Physical body is given to us for that purpose only. Sadhana really begins only after entering the subtle. 

We should continue to think deeply about the direction where we are going and the items that prevents us from going in that directions. We should also analyze ourselves brutally. Sadhak must understand the twists and turns of mind, intellect, chitta, prana and ego. It is still possible to control them only with the help of Naam-Smaran of Shree Bhagwan without understanding them, but we want to do everything with the help of intellect that has knowledge and awareness. 

If we develop mind, intellect, prana, chitta and ego at a higher stage where Naam-Smaran can flourish; and then if we do Naam-Smaran, human being definitely experiences factual results  of Naam-Smaran in life. For this to happen, lots of patience and tremendous hard work is needed.

Pujya Shree Mota

Jivan Yog Part 1,

Edition 1, Pages 323 - 324.

CLEANSING OF MIND, INTELLECT AND PRANA (2).

 There will be conflicts when you have to perform all kinds of work and meet all kinds of people. So can we get rid of this conflicts? Mahatmas thought about working in Sansar, earning livelihood and not have conflicts. After experiencing Sansar, they came to conclusion and with compassion let everyone know that cleansing of the Prana is the main thing and intellect is cleansed automatically. At the same time, we  cannot live without expectations and desires. Our entire working is based on it. Work is not possible without it. So intellect insists on having expectations and desires in work but experienced people said 'there is a way to perform work while keeping expectations.' There were many devotees in past who stayed in Sansar, performed work and became Mahatmas.

Shree Bhagwan says in Gita (holy, Hindu scripture) that you cannot live without Karmas. Karmas will not leave you and you will not leave karmas. Karmas are needed since human being has a body and it needs food to survive. So intellect argues that, how is it possible to perform Karmas without expectations, desires and covetousness? So experienced people found the solution to perform the Karmas without attachment (અનાસક્તિ) to it. Cultivate the habit of not getting mixed up ( નિર્ભેળપણું) with Karmas and deny the ownership of the work. This will give satisfaction and you can earn for your needs. It is possible to do activities that is needed with love. 

Intellect is cleansed as we deny the ownership of the work (નિર્મમત્વપણું) and do not get mixed up with the work. Intellect becomes brighter and provides appropriate answers to our problems and puzzles. You will also get understanding to do the work in a certain way to get best results. There is lot more understanding than understanding of ordinary intelligence. So the belief of the intellect that work cannot be done without desires and covetousness is proven wrong. 

It means, if Prana and intellect get better, other implements also get better. Mind is the cause of bondage and Moksha. When, what we call inner implements (અંતઃકરણો) are cleansed, everything is possible. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 322 - 323. 

 

 

CLEANSING OF MIND, INTELLECT AND PRANA (1)

 Dukkha (misery) will be in Sansar for sure and we cannot get rid of it. So there will be misery, infighting, repentance and fear in Sansar. We should not get disappointed with it but stay firm. If we can do this, there will not be repentance and we will be able to stand tall in difficulties. We cannot remove it from its roots. So we should find the solution where inspite of having misery we should be able to be peaceful and happy. We should be above these difficulties. Is there any tool to achieve this? Experienced people thought about the reasons for these difficulties and blamed the mind. Why is the mind responsible? Mind is connected with Intellect, Chitta, Prana and Ego. We get upset and miserable if things do not work out according to our expectations and beliefs. So mind does not have complete freedom. When things do not get done according to the wishes of mind, it gets unhappy. 

Then the intellect joins in the fray and gives the conflicting opinions, 'it would be better if things are done this way or may be that way'. So intellect cannot decide about true opinion and then ego joins the discussion. It gives the force and direction to the decision made by intellect. It is like ' There is electricity and there is Railway engine but to start and run the engine electricity is needed. Ego provides such force and direction to the decision made by intellect. 

Chitta is not much useful. Chitta keeps on collecting all kinds of Sanskars. It is a treasury. Everything keep on collecting in it and it never gets empty. 

Mahatmas (higher souls) thought about it and decided that mind is the one that becomes miserable. Thing can be better if we train the mind. Strength of the Prana is the biggest enemy in our Jiva-Nature. So the discussion to cleans the mind is not proper. The root cause of mental anguish and pain is the result of the Prana. So we should cleanse the Prana. We should try to reduce desires, anger, greed, infatuations etc. The field of Intellect is different from the fields of mind, chitta, prana and ego. The field of intellect is independent. If we think from the viewpoint of the Sansar, we understand the nature of others with intellect. It sheds light on the problem making it clearer to understand. Intellect is tainted with prana so it makes decisions according to desires, expectations, anger, greed, infatuations etc'. So if you want peace and happiness in life, prana and intellect need to be worked on. Intellect can be cleansed by reducing desires, expectations, beliefs, prejudice etc,.   

Pujya Shree Mota

Jivan Yog. Part 1

Edition 1; Pages 321 - 322.

INNER IMPLEMENTS (ANTAHAKARANO, અંતઃકરણો)

 There are five inner implements, mind, intellect, chitta, prana and ego. Our intellect thinks, argues, makes inferences and raises questions. Mind makes resolutions and then makes up arguments against it. Chitta accepts many kind of Sanskars (impressions). Prana means expectations, desires, likings, longing, sensual pleasures, anger, greed, arrogance, jealousy, attachments and hate. Ego provides momentum and force to all these functions. We can name all these as our inner implements. Just as electricity passes through wires; mind, intellect, chitta, prana and ego work through our senses.

CONDITION OF OUR INNER IMPLEMENTS IS THE REAL GUAGE OF OUR PROGRESS IN LIFE.

We can know the truthfulness of our heart only when there is reduction of impurities, interruptions and encasement of Prakruti from all our inner implements but are we going to sit around till then? Doors to the heart open even when the importance of the life and expression of the Bhavna towards the life is recognized. We need to gauge the progress of our life by the condition of all five inner implements and their higher progress. We need not keep checking this often. We should know this automatically while practicing our tools of Sadhana.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 323.

JIVA-PRAKRUTI NEEDS TO BE PURIFIED AND MADE DIVINE

 Since we are Jivas, we play the games of duality and stay in ignorance and illusion. There are several kinds of illusionary impurities with many gradations. Impurities are of many kinds at different levels. So Prakruti needs to be purified from different level of impurities of ignorance and illusion! This happens while being awakened over a period of time. At the same time, the work of the Sadhak that aspires to progress at higher levels is not finished by just working at this process. Writing about this process takes only few lines while it takes many births to accomplish it. Occasionally a blessed soul can finish this in present life.

PRAKRUTI EXPERIENCES THAT THERE IS PURITY AT ITS ROOTS

 Prakruti was ruling over all our implements (physical, Subtle and causal) till now but now we have to unfurl the flag of Divine-energy. The basic strength and energy of each implement rest in divine consciousness. The Jiva meaning the Prakruti must have authoritative and energetic experience of this fact. This needs to be accomplished by not being a servant of Prakruti and without its manipulation or control. The Jiva must have the experience with knowledge and awareness. We must convince Prakruti of the fact that there is no impurities at its roots or in its original form. Prakruti then has the experience that Purush is pure on its own.

Pujya Shree Mota

Jivan Yog, part 1,

Edition 1, Pages 313 - 314.

WHEN THE PURUSH IS AWAKENED

 When there is awakening of 'Maahalo Rama' (consciousness within), the work that needs to be done is to bring Prakruti under its control. Prakruti needs to know that it is possible to go above it. Obviously this does not happen without any effort. No one believes just like that. No one moves from their position without some matter of fact experience. If work is done with Prakruti, there will be anger. If there is anger it leads to loss of memory and comprehension (Smruti-Bransh). This in turn leads to loss of intelligence (Buddhi). This leads to complete destruction. If we think deeper about this understanding, the effects of the field of the Prana meaning what ever happens in Prana affects intelligence. So whenever there is experience by one inner implement (mind, intellect, Prana etc.) in the state of consciousness-experience, is it not possible for effects of the Bhava of Sadhana from this experience to spread from one inner implement to other inner implements? Will there be no difference between our feelings and theirs?

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 313.

DORMANT PURUSH AND PRAKRUTI BOUND BY DUALITY

 There are no impurities in fundamental consciousness. We have both Purush and Prakruti. We do not even understand Purush so how can we experience it? Purush is laying in the background in dormant condition. Everything is run by Prakruti. It is not impure in its original form. Prakruti is engaged in the play of duality. Duality is its characteristic and it is built in. Prakruti cannot keep living awareness of the knowledge, strength, clarity, equanimity etc. that is present at its root. It assumes the form of the activity that it is pursuing and gets entangled. This means it gets carried away, restrained and pushed around in the various aspects of the duality i.e it stays in the form of the Jiva.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 312 - 313.

PAY ATTENTION TO ONLY PURUSH (ATMA, આત્મા)

 It is possible to develop goodness (sadbhav) towards other Jivas (souls) that are associated in the worldly dealings, feel the heartfelt touch of their good qualities and develop such attraction towards them, is possible only when the Jiva develops easy natural inner tendencies. When we do Sadhana there has to be development of some factual characteristics within us. When we are prepared to unravel consciousness within and in Sansar, first we must experience Consciousness awakened within us. When that happens, it will be reflected in Sansar. Every Jivatma has two elements, Prakruti and Purush. Purush is not awakened in any Jiva. Prakruti works in everything. Even-though, the root of Prakruti is same, it is experienced differently in everyone. Since we observe and evaluate everyone according to their Prakruti, we get confused. The Purush is dormant in every Jiva. Just as it is dormant in us it is also dormant in others. For that reason, every one is considered same. No one is more or less. What do we need Prakruti for? We want to experience and abide in the one ( the root ) who runs, pushes and provides the force to Prakruti.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 312.

 

CONTINUE FINDING THE FAULTS AND REMOVE IT

 

It is very necessary for the sadhak to have the factual knowledge regarding his Prakruti and proportion of its various good and bad qualities within it. Not only that, Sadhak should have deep pain within him when he knows and is aware of the obstructions caused by his Prakruti (nature). Then only it is possible to make an effort to remove it with care and awareness. In fact, we cannot know anyone in a true sense, so how can we experience anyone? The Jiva who experiences himself properly, can understand others to some extent. Chetan (consciousness) has the characteristic of oneness but in Prakruti there is variety of many kinds and expansion of it. Since Atma dwells in Prakruti, acts in the form of Prakruti and expresses through Prakruti, only Prakruti is mostly experienced externally in everyone. For this reason, the expression of the Prakruti is different in everyone and it is hard to understand and figure it out.

WE NEED TO MAKE  PRAKRUTI OUR HELPFUL FRIEND

Whoever is Sadhak and is on the path to develop the life, must make an effort to take his nature and Prakruti at a higher level. Prakruti is always obstructive and it does not understand the deeper meaning of knowledge (Gnaan, જ્ઞાન) and experiences at that level. Sadhak must reform it in the form of a friend and use its enormous strength to achieve the goal of life. At this point it has taken a form of harmless goat within us and it mainly obstructs our march forward secretly. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 311 -312.

REMEMBER SHREE PRABHU BY HEART AND FIGHT THE BATTLE WITHIN

 We will have to make continuous efforts to maintain peace, genuine happiness, balanced mind and Tatasthata in any situation. With effort we will achieve all these in its true form. Some great army leaders fight their life-wars at the level of physical and matter of fact level that can be seen factually. Some fight their great wars within. We have to fight our wars within us. These wars are to be fought not in half-hazard way but needs to be fought with firm determination and to achieve only our goal. There should not be any retreat from our goal. We should not allow that to happen. Let us get ready to start fighting our wars against duality and not rest until we completely defeat them and achieve our goal of life. We should not be overpowered by any resistance and quit our efforts. There should not be any wearing from our purpose of achieving the goal even in our weakest and darkest moments. Shree Bhagwan is always eager to help us, support us at every moment. He is always there showing us the true way even with his little finger. He is the inexhaustable treasure of compassion and factual ocean of grace. So let us engage in the war with full support of mind-body and with complete honesty- truthfulness of mind, speech and actions. Let us keep going deep within and recite the name of Shree Bhagwan constantly but only Naam-Smaran will not fulfill our goal. We have to constantly do Naam-Smaran and at the same time continue fighting our wars within.

When human being gets peace (meaning superficial happiness of the mind), rest and facilities in life, he does not remember about Life-battle constantly. For this reason, we will have to give utmost importance to this Life-battle for expressing Satwa Guna within us. We should never surrender to our vrutties and emotions of the lower kind that bring our downfall and be on our guard all the time to prevent that from happening. At the same time, we do not need to be disturbed by anything. If we cannot run our inner self continuously, how can we be responsible to the external world. As our understanding of the self within increases, our faith, trust, firm desire to achieve the goal, sense of duty, do or die attitude etc. become lively and creative. We will have experiences in the heart that we are really alive and not just the statues of the clay.

Pujya Shree Mota

Jivan Yoga, Part 1

Edition 1, Pages 310 - 311.

DUTY AND CONDUCT OF THE SADHAK

 Sadhak will never get anywhere without fighting with the mind. Nature (Swabhava) needs to be changed and without doing that the direction of the Yamuna river cannot be reversed. As we establish peace, equanimity and Tatasthata and fight the Prakruti, there will be increasing power of Prakruti. Since lively and creative peace, equanimity and Tatasthata are established within us, we will definitely understand our's and others Prakruti and Nature. Afterwards, subtlest of the subtle tricks of Prakruti cannot astray us from our path. If we observe all our inner and outer vrutties with peace, equanimity and Tatasthata, it will be easier to understand the form and roots of vrutties. If we understand this and catch hold of its roots with all our strength, power of determination and power of concentration with knowledge we are able to go above the prakruti. When we use our strength in this manner, we can maintain equanimity in dealings with prakruti. So, whenever we decide we will be able to disagree and reject the ways of prakruti. We need to keep the focused strength of determination (goal of life). This Dharana and firm determination should shine in our lives as a bright sun. Firm determination and Dharana means understanding of the purpose behind the work. This understanding behind the work needs to be constant and with practical understanding. This should be the form of our Jivan-Sadhana. There is expression of Life-Chetan by behaving with knowledge and devotion.

Our work is done if we remove the our ownership from  physical things. We must give our attention to reducing attachments, infatuation etc. from everything. Faith, devotion, knowledge and awareness will not increase on its own. We need to cultivate our vision, vrutties, tendencies and awareness commiserate with all kinds of work and dealings. We need to understand the layers of the mind and prevent it from going astray. Lower kind of Vrutties need to be sublimated at a higher stage by waging war with it. Incomplete and false understandings need to be removed. To make all these happen is not impossible. All it needs is heartfelt sincerity. Once the heart turns in that direction our direction will also change.

come within the limits of the attraction of divine power

The work to come within the limits of the attraction of divine energy is in our hands. If we can do this and come within the limits of the attraction of the divine energy, we will get attracted towards it automatically.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1,  Pages 308 - 309.

PURPOSE OF SADHANA IS TO RISE ABOVE (SEPARATE FROM) PRAKRUTI

 Battle is unavoidable in sadhana. We need to keep our mind, intellect etc, in higher Bhavna. Many kind of thoughts, vrutties, feelings, reasons for incitements, incidents of clashes etc, will happen for sure, but if we  keep enormous awareness and do not form chain of thoughts at that time and try to keep Samata, Tatasthata with awareness and knowledge, we can learn to separate from Prakruti and Nature.

HOW TO FACE PRAKRUTI?

Wherever there is life, there is also presence of its expression and these expressions are of many kinds. Sometimes the life is expressed  through language-speech-word. Sometimes it is expressed through actions-dealings, sometimes through Bhavna-feelings and sometimes through Bhava of silence. Human being has many hidden desires, hopes, wishes, covetousness etc, and these can spring up and express at anytime. Sadhak needs to accept his habits, opinions, understandings, insistences, other's opinions, defects, bad habits, hopes, desires, anger, greed, infatuations etc., This acceptance is done so that sadhak can control them. Acceptance is to go above it. If sadhak keeps on accepting his negative Prakruti and nature for no reason and continuous to perform work, there is a possibility that there may be increase in his negative Prakruti and nature. So the acceptance is to get rid of them. There are many ways and methods to face Prakruti. Prakruti must be faced with composure, quietude and without getting upset about it. Know for sure that if there is loss of composure and quietude, there will be prolongation of the situation. For this reason, be more firm in such situations. Increase the strength of determination and make it lively and creative. Contemplate about life. Everyone else are not different but they are the extensions of our own original form. Whatever needs to be seen in others need to be seen in ourselves. 

Pujya Shree Mota

Jivan Yog, Part 1, 

Edition 1, Pages 307 - 308.

WHAT NEEDS TO BE DONE BY THE SADHAK?

CONTINUOUS SADHANA OF LIFE

We need to gain and cultivate the knowledge and wisdom from real life experiences and our behavior in Sansar, that we are not the body, we are not the Prakruti or its nature and we are not the mind, intellect, Prana and other inner instruments. Sadhana of the life is not isolated. It is continuous and intermingled with many things.

WICKED GAME OF MIND, INTELLECT, PRANA, CHITTA AND EGO

Mind, intellect and Prana will show many strange things, place its attention on weird stuff and will be catalyst to many quarrels. It will create fire where there is none, will create unrest, quarrels and fights where there is peace. At such times, if we develop heartfelt, complete and true understanding that all these are the games played by the lower mind, intellect and prana to involve us, we will be definitely saved by the grace of Shree Prabhu. If we let ourselves being swept away in the whirlpool of the Jiva-Nature or Jiva-Vruttie even by accident, such incidents will keep on happening again and again, without an end. All of us need to decide whether we want to live in Sansar with peace or with misery and unhappiness.

PLAY OF INNER FORCES

When provoked, we must turn our mind, intellect and prana inwards with constant awareness and not let them express outwards. There is no reason to believe that they will not try to involve themselves in the matter of dealings of Sansar, even when they are interwoven with the Bhavna (intent) of Sadhana. Just as the determination of the sadhana is firm, the opposing forces are also equally firm to disrupt the sadhana. We get trapped in their plot knowingly or unknowingly. So, we need to be extremely alert and cautious. The play of inner forces is very subtle and we have no clue about it. So do not get trapped in its game. We need to keep our vision, vrutties and tendencies higher by any means. If there is any situation where we feel shame in seeing, thinking or understanding something, believe that it is the foul play of mind, intellect and prana. We must stop thinking, seeing and understanding in that manner. Please be aware of it.

Pujya Shree Mota

Jivan Yog, part 1

Edition 1; Pages 306 - 307.

COVERING OF PRAKRUTI (NATURE)

 Shree Bhagwan is present but why cannot we see Him? The reason being, He is hidden by our coverings and has assumed the form of our prakruti. If we make Calx (oxide of metal) from the gold, it changes its characteristics. The same goes for silver, mercury or poison. If we make Calx of the poison, it changes its characteristics. Similarly, there is Chetan and whatever form it assumes, it assumes the characteristics of that form. If Chetan assumes the form of a tree, Chetan is expressed as the characteristics of the tree. Similarly, characteristics of the Chetan became the characteristics of our Prakruti in us. This means if Prakruti is side stepped, Chetan is revealed. Chetan is in the form or manner of Prakruti. Shree Bhagwan is revealed if prakruti is removed.

Chetan assumed characteristics of water in water, space (Aakaash) in space, light in light and earth in earth. Since we are in Prakruti, we assumed the characteristics of Prakruti. If you want to experience the characteristics of Chetan get free from Prakruti.

EXPERIENCE OF CHETAN

We are so much used to Gunas-duality, we continue to play its game and cannot experience the Chetan. We have Brahm-Chetan but cannot act accordingly. Why do we act as slaves of prakruti? With experience, we realized that our Chetan has assumed the shape of prakruti. If we want to experience Chetan, we need to go beyond Gunas and duality. 

If we want to view City of Vadodara in its entirety, we need to go high in the sky to experience it. This means it is not possible to experience city's entirety by staying at the same place. Similarly, to experience Chetan, we must go higher or separate ourselves from Prakruti. We must move from wherever we are. There is no way without moving purposefully and yes, moving should be done with the knowledge of purpose of the goal in life. There is no way without such movement. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 305 - 306.

OUR GOAL : EXPERIENCE CHETAN (CONSCIOUSNESS)

                 OUR TRUE FORM

In real meaning, we are in the form of Atma. It means we are Atma. We have assumed the form of Prakruti because of thoughts, old impressions, interruptions and many coverings of Prakruti around us. For that reason we cannot remain unadulterated. Since Chetan has the characteristic of 'being one with', it becomes like human being in humans, like animal in animals and like sea creature in sea creatures. Even then it is separate from everything. We need to learn such art of being separate. Purush is a form of Atma. Prakruti is dualistic. Purush is in inactive form. It is like a human being who has lots of money but has developed stroke and is in bed, other people will ask about the health and may provide medicine, but will not give much importance or truly care for to him. Human being has so much but Purush within is in inactive form. For that reason, Chetan does not express or gather speed and as a result  Gunas (good qualities) and other characteristics of Chetan are not expressed in our lives. Sun is always shining but earth experiences day and night because of its own movement.  That is a fact. It is equally true that our own Prakruti does not understand Chetan because of duality and Gunas. For this reason, we cannot experience the natural characteristics  - light of Shree Bhagwan. 

OUR BOUND CONDITION

As long as we are in Jiva-Nature, we carry old impressions (Sanskaras) from many kinds of past interactions and vrutties. When these Sanskaras are expressed and if we act accordingly, meaning we acted according to our old Karma (actions). This means that our life is bound by old Sanskaras. We are bound by many kinds of beliefs, habits, traditions etc. If we want to be free from it, we need to cultivate Tatasthata (impartiality, detachment). Duality means happiness-misery, sin-merit, light-darkness acting in opposing way. We have Chetan but it is not revealed. The medium of our actions is prakruti and nature. Just as a servant is not free to express and only carries the instructions, Prakruti is not free when the Chetan is revealed. Chetan controls the Prakruti. 

Our Jiva-Nature carry Sanskaras from many births and we act according to the past tendencies arising from old Sanskaras. We cannot control these (hopes, desires etc,) while in jiva-Nature since we do not have enough energy to do that. So what can we do? People thought about it and came to a consensus that  it is possible to do that if we develop inner strength meaning if we can manifest Tatasthata then only there is possibility to separate from hopes, desires etc. Then only nothing will touch us in spite of living in Sansar. While practicing these, when we attain the stage of 'beyond duality' and 'beyond Gunas' we will understand and experience the manifestation of Chetan and its effects.

We have met our near and dear ones because of destiny. We are bound by Prakruti so we are not aware of Chetan even if it is present, meaning we are not able to experience Brahm-consciousness. Shree Bhagwan and Chetan is present in everyone. It is not that they are absent within us, we are not able to experience it. Prakruti's attention is not towards Chetan.

Pujya Shree Mota

Jivan yog, part 1

Edition 1, Pages 304 - 305.

TOOL FOR ESTABLISHING SAMATA

 To achieve or establish Samata, the Jiva (soul) must be diligent and hard working with mind, prana and intellect to reject ego, desires etc, with awareness, alertness and knowledge. To reject this worldly ties, the Jiva must express its living importance in all worldly relationships, actions and all the work. Samata can be experienced to be established in the implements (mind, intellect etc) automatically if there is natural and complete rejection of the desires for the fruits of all the actions. It also needs rejection of the ownership of the work by the intellect naturally and with understanding. When such Samata is established, the consciousness of Shree Prabhu expresses all over our base and starts working. Such is definitely the matter of experience. When such level is established in sadhana, there is expression of 'stage of anarambh' (અનારંભ) in life. There is absolutely no place for attachment and jealousy in such a stage.

Pujya Shree Mota

Jivan Yog,  Part 1,

Edition 1, Pages 303 - 304.   

WHEN CAN SAMATA MANIFEST?

 When there is manifestation of Bhavna in the heart like the flow of mother Ganges, there is cleansing of Prana and Intellect automatically. At this time, there is understanding that 'what is the real use of the human life'. Such person keeps the ideal of the life in front of eyes constantly. Prana means the mixture of wishes, sexual and other desires, infatuation and greed.  When there is cleansing of such Prana, cleansing of intellect starts. When the intellect is cleansed, there is manifestation of Samata and when Samata is manifested it is possible to have union with Shree Bhagwan.

When the state of Tatasthata is matured, Samata begins to manifest. When Samata manifests, there is development of certain condition leading to such union. When Samata develops to certain level only then such union is possible. This means there is presence of focused attention all the time. With the presence of Samata the vrutties begin to be calm and quiet. There is balancing power. Even though there are impressions of anger, desires etc, in the state of Samata, they are not strong and bouncy. Vrutties become quiet. Presence of Samata is the best condition for Sadhak. Such presence of Samata is called union with Shree Bhagwan by ShreeGita mataji (mother).

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 303.

CHARACTERISTICS OF SAMATA (EQUANIMITY, સમતા)

 When there is manifestation of one kind of Samata, we can see the reactions and counter reactions that arise within us from all the activities of the nature, the vibrations arising from many kinds of attachments, many kinds of plays of duality, plays of ignorance and illusions and many kinds of subtle impurities. We see them as if they are kind of separate from us. These activities may express but at this stage we almost stop taking part in their activities. If we have alive, awakened and perceptible knowledge at that time that all these reactions of the Jiva-Nature is not our real form, then only we should understand that we have the beginning of achieving Samata. Once this kind of Samata takes hold, we can keep complete awareness with consciousness towards tendencies that arise from Jiva-Nature. We are not affected by such Jiva-Nature at this time and can keep separate from it. We have developed the energy and awareness with consciousness to keep separate from the plays of lower nature at this time. That is the manifestation of Samata. When such Samata matures further, it starts ruling over and in our own Prakruti.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 302 - 303.

INNER SADHANA- FIRST STEP OF LADDER IS TATASTHATA (તટસ્થતા, IMPARTIALITY) PART 4.

 Continued from part 3. 

Tatasthata has three characteristics - (1) feelings and sensibility (સંવેદનશીલ) (2) creativity and action (ક્રિયાત્મક) (3) motion and force(ગતિપ્રેરક). It gives rise to sensibility, makes us take action and put it in practice. It also provides the force behind it. This kind of Tatasthata provides success in life. The art of analyzing cannot be done truly and completely without all these characteristics of Tatasthata. We may have superficial knowledge about ourselves but it is not up-to par to help us. When there is expression of Tatasthata with action and force, it cannot stand or let go any kind of negative element or vruttie within us. Many vrutties arise in mind and they are not to be suppressed. When there is expression of Tatasthata with action and force, when such vrutties arise we can deny these vrutties if it is not commiserate with the goal of our lives. Ordinary human being cannot deny such vrutties. Sometimes it is not possible to deny such vrutties even when there is expression of Tatasthata with action and force. It requires presence of great inner strength and intense desire for the fulfillment of the goal of life. All these are not expressed one by one, they are all interconnected. 

When such Tatasthata develops, our karma-attachments becomes less and with that non-attachment (detachment) becomes lively within us. At this time it is possible to separate from the karmas by the force or nature of the inspirational push of all our elements.  Only then we can comprehend or it is possible to comprehend its wonder and game.

We are affected and bound by many things. There is always effects of the atmosphere and surroundings. Similarly we are also gripped and affected by our own understanding. In all these we need to create the atmosphere and tendency for the Tatasthata to see and experience all these while being separate from them. All these is not possible for us without the presence of certain intensity in sadhana. Bhava of Shree Bhagwan is present in all the elements within us in the form of their nature and as a result we get pushed around according to their nature. For that reason, we cannot experience being separate from them.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 301 - 302.

INNER SADHANA - FIRST STEP OF LADDER IS TATASTHATA (તટસ્થતા, IMPARTIALITY) PART 3.

 Continued from part 2.

The presence of Tatasthata does not mean that there is no involvement in the world. If you look at your family there are several people, may be eight or ten in the family. All these people are considered to be one family. We accept that everyone in the family have different nature and it appears to be truthful. All these different natural characteristics or Gunas come with the characteristics of Tatasthata. These natural characteristics or Gunas are of different kinds in different people. In the Guna of Tatasthata one needs to be impartial without any interference or help. Tatasthata explains us through intellect that ' we got involved, we botched up something, we did something wrong, we got overboard on this one etc.' So the function of the Guna of Tatasthata is also to explain to us appropriately. We can make the work appropriate by performing the work according to the understanding of intellect. There will be the presence of Tatasthata in this work. We develop instant comprehension (સૂઝ) due to presence of Tatasthata. Other Gunas get hold of such Gunas like instant comprehension that developed from Tatasthata and start working. They do not just sit around. Guna of Tatasthata is like electricity. It is like having the electrical connection far off and brought to us through wire, providing light to us. There will be darkness here if there is no electricity there. Similarly, Guna of Tatasthata can never keep us in the dark. It always keeps providing light to us. It provides us with deep understanding, clarity and other Gunas but itself remains Tatastha and helps indirectly. Since it remains Tatastha (impartial) we get instant comprehension of many subjects. Just by being Tatastha, we get instant comprehension of many aspects of the work. What it means is that our mind, intellect, prana, chitta and ego are useful to us but how do they help us. It cannot help us in deciding whether we are on the right or wrong path. If you want to go on the wrong path, it will let you do that. If we have Tatasthata, we are aware that we have taken a wrong path, but Tatasthata does not turn us back from that wrong path. If it does then it is not the Guna of Tatasthata. So what does Tatasthata do? It enters other Gunas that are attached to it. That vruttie-thought spreads in intellect and sense of discretion and alerts us that we are on the wrong path. Then intellect, sense of discretion, prana, chitta and ego get together and attack that thought and prevent us from going in the wrong path. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 300 - 301.

Continued in next blog as part 4.

INNER SADHANA - FIRST STEP OF LADDER IS TATASTHATA (તટસ્થતા, IMPARTIALITY) PART 2

 Continued from Part 1.

As the Shreyarthi (Sadhak) progresses in the sadhana, he experiences Tatasthata for the first time in one of the stages of his development. When this Tatasthata becomes mature, creative and lively completely, he enters a stage of development where his sadhana progresses automatically. He does not get entangled in anything when he develops Tatasthata that is creative, subtle and with lively awareness. He will not get completely involved in anything. It is like, he can watch everything passing by in the river while staying on the bank of the river. When his level of Tatasthata matures, from this point on his path for the higher development gets cleared up more and more.  

When Shreyarthi makes an effort to experience the Bhava of Bhagwan, there is a conflict with the tendencies of infatuations, anger and other Vrutties. Sometimes he wins and sometimes he looses in this conflict. In due course Tatasthata is born out of this conflict. He notices the Vrutties being born. The reason being the presence of old impressions in his Chitta. Vruttie of Greed will spring up. Vruttie of infatuation will spring up. At this time he notices the presence of such Vrutties. The proof of the pudding (that he has developed Tatasthata) is in his refusal to join the Vruttie at such times. If Tatasthata is weak, he experiences that he may join the Vruttie, separate from it and may join again. When Tatasthata matures, it is like standing on the bank of the river and watching the flood in the river — there are wooden planks, dead animals and other junk, he sees that but is standing on the bank — similarly he knows all that spring up within himself, but he keeps it separate from himself and just watches it and does not get involved in it. Tatasthata does not reduce vrutties and tendencies. There is no balancing power in Tatasthata. Presence of Tatasthata is a sign of progress in higher development. 

When we get involved in any tendency, we become one with that tendency. If there is expression of Tatasthata, there is less of the manifestation of the Sanskars (impressions) and involvement. It makes this much difference. Sanskars do not make deep impressions due to Tatasthata. One may not be able to come out of the Sanskars completely but since the impressions are not deep, one can contemplate about the aim of life over a period of time and slowly cultivate Tatasthata. Shreyarthi who has tendency to follow this path Tatasthata develops earlier. One can progress slowly after development of Tatasthata.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 298 - 300.

Continued in next blog as Part 3.

INNER SADHANA - FIRST STEP OF LADDER IS TATASTHATA (તટસ્થતા, IMPARTIALITY) PART 1

 We have impressions in our Chitta from previous experiences. When these are activated as thoughts and feelings, it guides us regarding the understanding of previous experiences. These impressions are not based on complete and pure truth but we rely on it for our dealings in worldly affairs. For this reason we need to make an effort with care to come out of this circle. 

If we want to stop taking action based on these actions and reactions, we do not have any alternative but to develop vruttie of Tatasthata. Vrutties that develop as result of these actions and reactions muddles our thought process and do not provide us the vision to see these thoughts in a different way or by separating us from the thoughts. We have tendency to take side one way or the other. We should make an effort to stay clear of partiality or lean towards one way or the other. Moreover, whatever we understand are based on contact with certain circumstances and its relationship with previous experiences. So, we do not get a chance to explore the roots of the circumstances. We need Tatasthata for this reason.

Even if we are not guided by our understanding and tendencies from previous experiences, we need to develop vruttie of Tathasthata. When we are guided by clinging to the tendencies of our mind, the Shiva that resides within us in the form of Jiva does not get a chance to guide us. It just lays around in inactivity. The more we cling to the tendencies of the mind, more intense becomes our Jiva-Nature. As we develop more Tatasthata, the Jiva becomes more energetic and active. We will see Jiva from different perspective. When we have a firm belief within us that we want to depend on something else other than the mind, the mind gets the notice. It becomes cooperative and ascends to a higher level. There will be more intensity in the degree of Tatasthata. When we develop such Tatasthata, only then we will stop being swept away in our vrutties.

What is Tatasthata, Samata (સમતા) and Witness consciousness (સાક્ષીભાવ)?

Tata (તટ) means bank of a river. Tatasthata means standing on the bank of the river and not drown in its water. Whenever attacks of thoughts, vrutties, feelings, bhavna etc., occur and at that time if we do not become one with it or not get involved too much; what keeps us separate from all these is Tatasthata and Samata. Bhava of Samata is of higher stage than Tatasthata and Bhava of Witness consciousness is even higher than Bhava of Samata. All these does not mean that we need to become dry as wood and without feelings. In fact human being can never become like that. This is understandable. When Tatasthata, Samata and Witness consciousness sequentially enter in the higher stages of life, there is great delight entirely of different catagory.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 297 - 298.

Continued in next blog as Part 2.

BE DISCRETE IN SPEECH

 The Jiva may seem to be full of goodness and good intentions but it may not be possible for such a Jiva to be in the same condition all the time. It is not possible to say when such a Jiva turns revengful. So it is wise to say certain things and it is unwise to say certain things. Be discrete in speech everywhere. It is an art to know what can be said, what cannot be said, how to say and how much need to be said. It is good for us to not create a combative person by using our speech that is indiscreet and insulting. We should never embarrass any Jiva and instead should take such embarrassment on our head. Even in future, we should never be looking for the cause of such embarrassment. The life shines by such actions. It is possible that we may have been the victim of injustice and even if it is the truth, we should not let the injustice touch us. Only then our minds will not be weary, troubled and unhappy. Also, in the dealings of Sansar we need to use sense of discretion in deciding where to be open and frank, and where not to. It is also not wise to indiscriminately express whatever is the truth in our heart. Sometimes we feel that we are being untruthful while behaving this way but this belief is not proper. We should keep the truthfulness in our hearts and use the words that are truthful, without uttering falsity. When such tender instances appear in our lives, we need to be very careful. We must develop the awareness and knowledge that no one gets separated from our Bhava of Goodness, when we utter the words with frankness. We do not want to scare anyone. Our aim is to understand everyone, any which way. It is not easy for any ordinary Jiva to maintain the composure when the Jiva knows that fault lies with the other person and yet at the same time act as if the Jiva does not know anything about it.     

Unless there is an expression of heartfelt sense of discretion, there is no proper understanding of what to speak, how to speak, where to speak and where not to speak or keep silence.

It is also beneficial to let things happen as it does without interference in dealings of Sansar and Sadhana. Many times, we speak right away at such times. It is best for us to let things happen when it does and how it does; keep only peace and be aware of being a witness of such events. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 133 - 134.

CONTROL OR RESTRAIN OF SPEECH

 Never give any advice or talk about wisdom to anyone. Do not interfere in anything. Do not talk unless asked for. Speak as little as possible. While expressing in speech, be a miser with a purpose. As the silence (મૌન)  is practiced with awareness and devotion, there is expression of strength and energy in the speech. When silence is practiced appropriately with awareness and devotion, inner energy is not wasted. This energy is used in Naam-Smaran and such Naam-Smaran results in increase of Bhavna-Love in the heart. For this reason, the Jiva who wants to progress in life, it is imperative to appropriately practice silence. There are many advantages in speaking as little as possible. When the purposeful speech is expressed  sweetly and that also with knowledge and Bhava of Goodness, there is force and energy behind it. There is never such force behind the speech that wastes energy. Know that, we need to harness the energy being wasted in the speech, and concentrate and focus on Naam-Smaran with increased awareness. It is very important for a sadhak to have control over speech. This control is of three kinds gross, subtle and causal. If there is a purpose at the heart of the restraint with awareness and devotion, such restraint develop the art of restraint in the language of Yogic tradition. There is no dryness or harshness in this kind of restraint. Anyone who feels that restraint is dry and harsh, have not understood the purpose of restraint and Bhavna behind it appropriately. Restrain over speech plays a large part in the expression of inner strength and energy. Speech plays a very large role in life in many ways. Speech gives birth to many things and causes death of many things. It protects or arranges to protect many things. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 132 - 133.

DO NOT DISCUSS, ESPECIALLY SPIRITUALITY

  Never discuss regarding anything, especially spirituality. In Sadhana argumentative mood and tendency towards discussions and disputations are very harmful. As soon as we learn to go  within, we can easily see that the real reason for discussion and disputation is the ego. There is a kind of subtle narrow-mindedness and lack of generosity toward other person. We do not possess the skill to know the other person and yet knowingly or unknowingly we tend to believe that we are better than the other person in intellect, understanding and that our understanding is more appropriate than others. Sometimes there is also hypocrisy knowingly or unknowingly. We fail to accept other person's opinion even if there is truth in the opinion because we get carried away in heated discussion. Sometimes even if we have deeper understanding of other person's opinion, we fail to accept and ignore the opinion because of excitement of the discussion. We stick to our opinion knowing that it is wrong and ignore the other person's opinion. This is a kind of hypocrisy. Intellect is used inappropriately in discussions and disputations. There is no gain in the development of our lives from such discussions, the reason being absence of heartfelt Bhava of inquisitiveness (જીજ્ઞાસાભાવ). Goodbye to such prattling discussions.

When the Satsang (association with good people) is done with the expression of heartfelt Bhava of inquisitiveness, there is flood of Bhavna leading to opening of the hearts of the participants. While in just discussions there is more of insistence on the opinions. Heart is never expressed in the discussions and disputations. While in Satsang that is done with the Bhavna of inquisitiveness and there is an expressions of the heart. Energy is wasted unnecessarily in such discussions and disputations, and behind all that is our ego most of the time.

Pujya Shree Mota

Jivan Yog, Part 1

Edition1; Page 131.

MIND YOUR OWN BUSINESS

 We must stay within ourselves. There is no need to be the judge of others. It is best if we can judge  ourselves appropriately. In worldly dealings, almost all the Jivas begin to give advice, instruct and teach others right away. We should keep peace if confronted with such incident and try to understand the deeper meaning of their sayings. Try to take a positive meaning of their talk. At the same time, we should never start giving instructions, explanations and advice. Do not do this even if it is asked for. 

That work (to give advice, instruct or explain) is not ours. It is best not to do that even if it is almost to the lips. It is not our work to be their loved one by saying such things. It is stupid to be their favorite by saying things that they like. We will fall in the ditch by saying such things. It is another matter to act favorable to others with knowledge and awareness. Shree Bhagwan is the loved one of everyone. We should be happily engaged in our own work. Consider being dead if you are guided by coxing and cajoling of someone else. So always be alert. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 129.

REMEDIES TO CREATE HARMONY

 It is not proper for us to wish or insist that 'everything is not done according to our wishes and we should not do whatever we want and like'. We want to live to fulfill Shree Bhagwan's wishes. If that is the case, sadhak must accept the incidents (as a result of the past associations or Nimitta) where his ego, insistences, opinions, understandings, habits etc., are challenged, with heartfelt sincerity and love. This is the real meaning of 'all incidents are a form of the Guru'. We need to develop an inner eye to decide the rightful place of each incident in the development of our lives. If we are able to do this in the dealings of Sansar, we will not have the urge or the desire to see misery, right or wrong actions on the part of other Jiva's actions. The reason being, to keep any other expectations suggest our own ignorance. It is not possible to have the same standard of understanding, measure of life, and Bhavna like us in other Jivas. If our mind shows us the items that obstructs our progress in life or create loss of peace in mind, we must refuse to take part in such actions. We should separate ourselves from mind and tell the mind that it is not your work to think in this manner. So, if we continue to remind the mind at the time of such incidents with such  Jivas, we will not have an occasion to become weary, unhappy, miserable and feeling that injustice is being done to us. We must continue to think, function and calculate from the viewpoint and spirit of the development our lives. We should reject any other way or method with insistence and heartfelt sincerity. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 128.

METHOD TO CREATE HARMONY

 It is an illusion to believe that whatever is expressed by our nature is true. When we see with our own eyes, our interpretation depends upon the deeper understanding of our mind. It is possible to be wrong even when it is seen by the eyes. For this reason, to understand someone appropriately, if we make an effort to understand other person by understanding his nature and not ours, it is possible to create mutual harmony. If there is mutual heartfelt sincerity, there is no difficulty in understanding each other. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 127. 

'WE ARE ALWAYS RIGHT' IS A HUGE IMPASS (મડાગાંઠ)

We should take appropriate care to understand others as much as possible. It is important to take care regarding injustice to anyone. There is no necessity to blow up the matter when it is trivial, and there is no need to feel bad about it either. We will never truly understand the heart of the other person without getting rid of our habit of unnecessary involving the mind in contrariwise manner. Our understanding is the only true understanding is also one huge impasse. It is entirely possible that other person's understanding is true. For this reason, Bhava of Goodness should spring within us towards other person with different understanding. We will continue to stumble in the darkness until we have complete understanding of this matter.  

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Page 127.

HOW CAN WE ESTABLISH PEACE IN LIFE? (3)

Continued from previous blog (2) 

We need to perform Karmas in Sansar and its dealings, and as a result we will be involved with people. For this reason, we should deal with such persons in Sansar with sweetness. This sweetness should be genuine and not phony. It should be heartfelt and sincere. You want to get work done. So who will do the work? These related persons or someone else? Work itself is inanimate but it will be done in the best way if we keep love, open mindedness, and considerate behavior towards everyone. Work will not be done if you get offended or angry. On the contrary it will be interrupted. Try this in your dealings. You may not get quick results. This path is difficult. It will not suffice if someone gets angry at you and you also get angry in return. If we keep humility, there will be liking in the work and the process. So quit to impress others, feel superior, and get angry at them. When there is a need to let go, just let it go. This is enough for us. If we live by such Bhavna, our liking towards the Chetan (consciousness) will increase. Mind will be filled with peace and happiness. If you disturb the mind (for example by getting angry), this will not happen. We cannot be separate from the work in Sansar. Work can be done in best manner only if we behave with love, goodness, and sympathy. Otherwise work will be spoiled.  

We do not keep harmony and goodness when the Prakruti-Nature of the other person is bad. If we do not perceive other person's faults, we develop a stage when we will be able to keep harmony. Human being is connected to the work, so if we behave with natural ease, the work will be done in best way. Our difficulty will be less and we will have easy time. We will get help from our work. We will also develop heartfelt natural easiness leading to a higher stage.

Chetan does not stop to exist even if human being does not do Sadhana, does not do Naam-Smaran or even does not believe in it. Similarly, if we keep Bhava of Goodness towards everyone and deal with others in Sansar with harmonious nature, we will develop softness towards others. This leads to higher stage leading to liking of everyone. There will be increased awareness of Chetan. Even if we keep Chetan on the side, it is a big deal if our works in Sansar are done harmoniously and without conflict. So, if we act with harmony and neglect bad behavior of others, even for our own self interest, work will be done with ease. When that happens our peace and happiness are not interrupted. This technique is necessary even without consideration of Chetan.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Page 123 - 124.

HOW CAN WE ESTABLISH PEACE IN LIFE? (2)

 Continued from previous blog (1)

For the Sadhak, the main weapon to protect him from such illusionary attacks of Prakruti is inner observation. He must check himself deeper and deeper. If he behaves with awareness and understanding towards everyone, it is not that he will never have friction with someone, but the Sadhak who wants to achieve the essence of life will always benefit from it. So the Sadhak learns the art of taking advantage of  apparent adverse situations or evil circumstances. As the Sadhak's vision, vruttie and tendencies are trained more and more, he will be able to transform all such apparent evil circumstances. As soon as the certain vruttie arises within him, he will be aware of its force and comprehend how to take advantage of such attacks for his own benefit. Occasionally when he gets swept away in its force, even at that time, with awareness he uses this difficulty for the purpose of sadhana. He will know how to gain a small victory even in an apparent defeat. He will always have the awareness and knowledge whenever he is drowning in such currents of the vruttie. If there is no awareness or knowledge in Sadhak at such times, know that there is still some imperfection in Sadhak.

As the Sadhak understands appropriate and inappropriate twists and turns of his nature and has comprehension to use it for the benefit of his sadhana with balanced mind, he experiences his progress in his behavior towards others. When this happens he will definitely have instant comprehension of the heart (હ્રદય સૂઝ) one day.

Continued next blog (3)

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1; Pages 122 - 123.

HOW CAN WE ESTABLISH PEACE IN LIFE? (1)

 We should continue our activities in worldly affairs and Sansar, while continuing to think or behave appropriate to the thoughts regarding what we want to do and what kind of person we want to be. We should engage our mind repeatedly in this kind of thoughts. With the grace of Shree Prabhu, we should interact and behave with our related Jivas creating least amount of discord and friction. We will need to create a level of understanding within us to keep peace, genuine happiness, patience and equanimity in the mind. To be successful in this, there should be such active and creative tendencies in our hearts regarding these matters. There will be many kind of instances in Sansar. Since there are many Jivas in Sansar with different kinds of prakruti, there will be incidents of conflicts. All these happenings are for our test and evaluation. These are the Grace-happenings and we should keep and practice such awareness in our heart, and remind the mind repeatedly. 

When attacked by his own Jiva-Nature no matter how powerful it is, he who struggles and refuses to be guided by the attacks with care and awareness, and behaves appropriately with others at that time, is a real Sadhak. He will need to completely understand and evaluate his behavior at every instant and must realize when and where he is wrong. If the Sadhak has understood his own self completely, he would  always direct his vision, vruttie and tendencies to evaluate his thoughts, speech and actions to find his fault every-time. Any Sadhak who tries to see or finds someone else's fault when something bad happens to him or an apparent injustice to him, he is either not Sadhak or Jiva in great illusion, at least for that incident.

When the Sadhak advances in Sadhana, he realizes that his lower kind prakruti tries to control him by encircling him from all sides in an amazing way (like a net of magician). Like a living animal, this prakruti does not just sit around and do nothing when it sees its hold being loosened. It continues to fight by all the means and with maximum strength to maintain the complete hold on Sadhak and rule over him. It takes various newer forms and ways for these attacks. These attacks are done in secret like the attacks of Indrajit. In the war between Rama and Ravana, Indrajit was the most menacing fighter against Rama. The reason being, he could change his true form into illusionary form, hide behind the clouds and throw the arrows from behind the clouds. 

Continued next blog --

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 121 - 122.

BE VIGILANT IN RELATIONSHIPS

 All the relatives, mother, father, son, family etc., that we have met in this life are the result of Karma-relationship. All the Jivas have to stay in the same relationships as given in Sansar and follow its rules. It is also proper for us to stay, behave and experience accordingly. Understand and believe that, besides this relationship, if vruttie of any other kind is experienced in any other Jiva, it arises as a result of expression of our karma in past life. If we act with Jiva-Nature with such other Jiva, we get more entangled in new relationship. For that reason, every Jiva need to behave within the parameters appropriate to the relationship in Sansar and its dealing. The limits of behavior in worldly dealings is set accordingly. If we act only with the vruttie of Sansar and relationship in worldly dealings, it will pull us more in the ignorance. It will lead us away from the ideal of progress in the Bhavna of life. For this reason, if the Jiva whose ultimate goal is to reach higher life, it is best and beneficent for him to reduce the vrutties of the Jiva-Nature. 

The matter mentioned above is worth understanding and keeping in mind. It is also worth noting that, even though it is necessary to reduce the vrutties of the Jiva-Nature from the Jivas that we have met and come in contact; we should make sure that our duty and heartfelt love-Bhavna towards their lives do not become less, but in fact increase, become lively and creative. If we want to reduce future Karma-destiny with the Jivas that we have met in this way, we must change our dualistic behavior towards such Jivatmas in worldly dealings. If we can practice to change our tendencies towards them with awareness and devotion in all the dealings, it is possible for us to attain a stage where we can be free from the web of Karmas, in-spite of performing the Karmas. We cannot run away from the given Karmas. We will have the strength to maintain the balance of our mind only if we have a heartfelt understanding of this and a solid belief that given circumstances and situations are for the purpose of developing our lives.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 117 - 118.

FIRST STEP IN SADHANA

 We must keep one very important thing in our understanding that whatever vruttie we keep while hearing, thinking, behaving or speaking about anything, we have created our life according to that vruttie. With certainty know, understand and believe this. This matter is a fact and there is no imagination in it. For this reason, we need to be very alert and careful before and during such time of hearing, thinking, speaking, behaving and interacting with others. The Jiva who has firmly determined not to create the negative aspect of Jiva nature in future, such Jiva becomes alert and aware within as soon as he experiences the negative aspect of Jiva nature outside or within. As this practice of being aware becomes creative and effective,  his vision, vruttie and tendencies are expressed within in an appropriate manner by inner instruments like mind and heart. From that moment onwards, the Sadhak starts to live the life appropriately for the progress in his life. 

This beginning of the life of Sadhak at such time is only the first step in sadhana. For this reason we must be alert while talking or listening. If someone comes and talks about someone else indiscriminately, we should explain our viewpoint with love. No matter what happens, we should never provide our ears, mouth and eyes to the negative aspects of of life. 

Know for sure that if we are disturbed with such events and have thoughts regarding that matter, it will definitely will make its impression on us. Similarly, whatever kind of thoughts, vrutties and tendencies spring up in our mind and especially develop its repetition, know for sure, that this will create its Sanskars. The result of such Sanskars is not good and will be there definitely. So it is best sadhana if we can keep mind and other inner instruments in the Bhavna of Shree Bhagwan continuously with love and devotion. This will create such best and higher quality Sanskars within us.

Pujya Shree Mota

Jivan Yog,  Part 1

Edition 1; Pages 116 - 117.

WHAT IS THE ROOT OF KARMA (ACTION)

 The root of Karma is our Chitta. Mind, Prana, intellect, Chitta, and Ego are the inner instruments of our body. Any thought that arises in the mind is stored in the Chitta, even though it is not expressed in speech. Whatever you spoke, acted, behaved, conversation you had, work you did, relationship you had, fights you had, spoke good or bad, anything experienced, all go to Chitta. Even if you spoke or worked in physical, subtle or causal way, it all goes to Chitta. Chitta is an open camera. Everything is stored in there. It is called 'our Sanskar'. This stored Sanskar manifests (ઉદયવર્તમાન) in time. This means it springs out and now is called Vruttie. Then this Vruttie is put in action. Now this is the root of the Karma or action.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Page 115.

WHAT IS CHITTA (ચિત્ત)?

 Chitta is a storage place of our Sanskars (old impressions). Every Sanskar whether it is good or bad is stored there. Sanskars come to Chitta from our five Karmaindriyo, five Gyanendrio, mind, intellect, prana and ego, and are stored there. Chitta is like an open camera. It stores everything and there is no doubt about it. Whatever we think, it's Sanskar is fixated in Chitta. If you keep only happy thoughts, these happy thoughts will be stored in Chitta. Human beings think about sad thoughts even while having happy thoughts. These are two opposite sides of thoughts. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 115.

LIFE'S VISION AND VIEWPOINT (2)

Continued from previous blog (1).

 Nothing is useless in the world. The things that the human being considers absolutely bad or evil, it is also not useless; it appears or considered bad or useless, the reason for this belief is that we are used to seeing, believing and using it this way for a long time; otherwise nothing is bad or useless. Everything is full of God and we will have to continue our practice of this Bhavna in our daily interactions in Sansar with firmness, love and devotion. As we continue to pray for His Grace-help with heartfelt humility and sense of urgency, there will be absorption, unanimity and equilibrium in the behavior and actions of our inner and outer dealings. At this stage we will definitely experience the Grace of Shree Prabhu. 

Presently, we do not perform proper evaluation of our mental thoughts with balanced mind (તટસ્થતા). We must understand whatever is not proper with Bhava of love and make an effort and by any means (having vision or art of explaining) make sure that such thoughts do not appear again. All these do not happen appropriately and in right proportion. Presently, it is not possible to accept this with abstract Bhavna. So, we must be alert and do this. 

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 59 - 60.

LIFE'S VISION AND VIEW POINT (1)

 All of us are trying to experiment with our lives. This is not a matter of being laughed at. Still, we have not really understood the importance of life in its true sense. Presently we are being drowned in trifle matters. We may behave in that way since trifle matters are also not useless. It also has presence of Chetna-energy and it is also one of its forms. If we keep our Bhava  with consciousness even in trifle matters, it does not stay trifle at that time. Similarly if we believe with Bhavna that this Sansar belongs to God, and behave accordingly, then only, Sansar does not stay as Sansar. Any Vruttie or Bhavna as such do not cause downfall in Sansar. Downfall is caused by our mind, chitta, intellect, prana and ego. All the vrutties are different aspects and expressions of the supreme and auspicious Chetna-energy of Shree Prabhu.We keep twisting the Bhavna behind it with contrariwise accusations due to our nature. We see the Bhavna in its twisted form instead of seeing in its beneficent form. In fact it is present in everything in the form of Chetna. Our inner instruments-mind, chitta, intellect, prana and ego want to evaluate and understand it in their own ways. How can a human being able to grasp its true form? On one side we will have to let go of earthly understanding of our inner instruments and on the other side we need to practice implementing the Bhavna of Chetna-energy in our interactions, relationships, thoughts, vrutties, Bhavna, and works with knowledge, devotion and persistence. 

Continued next blog --

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 58 - 59.

 

MEDITATION (DHYANA) - WITH FORM AND WITHOUT FORM

 'Shree Krishna Sharanam Mama' (શ્રીક્રુષ્ણ શરણંમમ) is a prayer and there is no objection in reciting this prayer. It means, O God, you are my refuge and sanctuary. There must be constant Bhavna (concept, sincerity, desire) in the heart with living awareness while reciting this prayer. There should not be an image of idol or imagination arise in the mind while mentioning the word 'Shree Krishna'. Instead there should be presence of a kind of Bhava (love, affection, faith) in the heart. As soon as they utter the word Shree Krishna, many people have the vision of Shree Krishna with many cows or Shree Krishna playing the flute and many such forms due to old impressions in the mind from seeing such photographs or hearing about it previously. This is not good for us. Heart is the place where Bhava is produced and if we want to experience that state without the support of any kind, then we should not be indulging in the game of imagination. If such thing happen to someone, it is helpful to such person. We should not confuse such person and such a step is not proper for us. For that reason, 'Shree Krishna' is abstract and as soon as we utter the word, our mind, intellect, chitta, prana, all our major and minor limbs and heart, we should have the living and creative Bhavna that all these are taking refuge and shelter in Shree Krishna. We should live in such Bhavna. When we utter the word 'mama', we must have living and creative awareness and knowledge that this is my-our duty. We must practice this while reciting the prayer with heartfelt sincerity.  Prayer is a kind of Dhyana only. Prayer is with form and Dhyana is without form. There is no support in Dhyana but we take the support of prayer to increase the Bhava as a sadhak. The result is same for both. We must be in meditative condition. The secret of Prayer is 'Bhavna is transformed into Bhava'.

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 12 - 13.

  

STRENGTH OF THE PRAYERS IS LIKE AN ARROW OF THE GOD RAMA (રામબાણ)

 Whenever there is any kind of intricate problem or difficulty in the heart continue to do prayers with the Bhava of the heart. Prayer has great strength. If the call of the heart comes out from the depth of the heart with the cry of the heart and Bhava of urgency, it is always heard. Continue to do prayers with as much peacefulness as you can and being open to Him. He is our mother and father - everything. Ask for whatever you need. You don't have to keep any separateness from Him. We need to act in such a way that our relationship with Him becomes alive in our life. To achieve this, we need to carry out our conversation with Him by creating the Bhava of heart at that time in all the circumstances. He cannot but hear the call and cry of the devotee. We have not experienced that such a call and prayer done with sense of urgency and humility is not heard by Him. I would like to hear such prayers done by you when I come there. Please collect all these prayers.

Pujya Shree Mota

Jivan Pravesh

Edition 2; Page 152.

LET EVERY THING FLOW BY

 It is also good to let thing happen as it is happening in worldly dealings and in the path of sadhana. Many times we speak and interfere abruptly. It is best for us if we remain quiet, cultivate the virtu of being aware as witness at such times and let things happen as it happens and unfolds. Brother, we need to be forewarned by our sense of discretion. It is true that we should not be afraid of the society. 'This soul' is never afraid of the society. I have experienced that you are also brave in certain items.

Pujya Shree Mota

Jivan Pravesh

Edition 2; Page 150.

MEANING OF 'ACCEPTANCE'.

 Appropriate understanding regarding 'what to say, how much to say, where to say something and where not to, and where to keep silence is not achieved without first experiencing the heart of the sense of discretion (Vivek). I know that sometimes you keep quiet where something needs to be said. At the same time if the mind is disturbed and refuses to accept your decision, it is not good for us. We must accept everything whatever it is with knowledge and devotion, and make sure with awareness, that later on we do not have any thoughts and opinions regarding it. Blessed are the souls who have appropriate  understanding at the time of such incidence. Such souls are the ones who live the life in its true sense. 

Pujya Shree Mota

Jivan Pravesh

Edition 2; Page 149.

OUR DEFECT AND THE REMEDY

 Even though there is a desire to implement certain things between us, for some reason we fail to implement. The main reason is the lack of intense desire within us. If there is presence of such desire within us, it will not allow us to sit around without taking action regarding that matter. So what should we do to develop such desire. Such a desire already resides in our inner instruments like heart, mind, intellect etc., but it cannot break the the external layers that surround it. Certain things need to be done to break open these layers that surround our desire. We should cultivate goodness towards everyone with contemplation and prayers. At the same time there is need to stop thinking and acting with attachments and hate towards others. We must work towards keeping and maintaining this Bhava with steadiness. If we can do this there is no reason for our desire not to develop wings to fly high in the sky. Once that happens it becomes natural to develop higher life and keep it.

Pujya Shree Mota

Jivan Sandesh

Edition 3; Page 46.

INTELLECT AND RESTLESSNESS

 Since this is the time of science, people have developed intellect with strength and force. At the same time there is no focus in it. The result being development of restlessness in intellect. If there was development of focus with strength and force in intellect, there would not be restlessness in the intellect. There is lot of hoopla as soon as there is some change in the situation or the prevailing standards.

Pujya Shree Mota

Maun Mandirma Pranpratistha

Edition 1, Page 55.

SELF NARRATION

 There are nine kinds of devotional practices. Among them self narration is the best. It means telling God everything that happens to you. With self narration intellect becomes peaceful. This leads to easiness in solving the problems and making the decisions. By this process we become aware of His help and support.

Pujya Shree Mota

Main Mandirama Prabhu

Edition 5; Page 23.

WORK TO BE DONE BY SADHAK

 As the attraction of the sadhak towards the Guru increases, he needs to take support of many Gunas (qualities). This support is taken as a tool only and not by getting involved and attached. Otherwise it would be considered as being sentimentalism of the sadhak. Sadhak makes efforts with heartfelt sincerity to develop Guru-Bhava in his vision for the totality of his life. If he keeps in his mind the idea to sublimate his negative nature by any means and lays around in the Sharan (refuge)-Bhava of the Guru with heartfelt intense Bhavna with awareness, it is much easier to sublimate the Jiva Nature. Such sadhak who has taken refuge in Guru-Bhava with love, devotion, awareness and knowledge only needs to offer everything. He continues to offer oblation in the Yagna of offering with Bhava of heart continuously. In this way he continues to be purified. It is possible that the the tradition of offering (physical or subtle) at the holy feet of Guru may be one of the many methods of offering. It is not proper if sadhak does not keep in mind, the purpose of the development of his life behind such offerings. It is an illusion if sadhak believes that he will be benefitted since he has offered many things to Guru. Sadhak can never be benefited in this manner. It is possible that the ego of Jiva-Nature may increase in sadhak if the he does not keep subtle meaning of the offering in his within with knowledge and awareness. It is also possible that sadhak may be lured into believing that Guru belongs to only him. It is only proper if the purpose behind the Bhavna of offering is to increase the attraction for the Guru and heartfelt Bhava of refuge in the Guru, and sadhak experiences the expression of such Bhava within him.

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 38 - 39.

APHORISAMS FROM JIVAN SANDESH .

 Human beings learn from difficulties. Page 9. 

Self confidence increases from difficulties. Page 10.

Sadhana means synthesis of paths of Bhakti, knowledge, Dhyana and Karma. Page 10

If we have developed true love and devotion for Shree Prabhu, is it not our elders that we meet in the world are symbols of Him? Page 11.

Guru is the symbol of Bhava. Page 17.

Sadhak should not keep any hesitancy or distance between him and the Guru. Page26.

The sole purpose of the relationship between Guru and disciple is for experiencing Chetna (consciousness) by the disciple. For that reason this relationship achieves higher level. Page 28.

Our tool is Guru's Bhava-consciousness-energy. Page 31.

Blessings of the Guru is the Bhava arising out of the efforts by the sadhak or at the most both the Bhavnas (Blessings and efforts) are associated mutually with oneness only. Page 35.

Nothing is useless in this universe. Page 59.

Intellect is a lot more insistent and the effects last a lot longer than the emotions. Page 131.

The field of action of the saint is to transform human nature into divinity. Page 148.

No matter how many powerful attacks come from Jiva-Nature, the one who does not get directed by it and with awareness makes an effort to not take any inappropriate action against anyone is Sadhak. Page 196.

Life means flowing of Chetan-energy that has come with the Sanskaras (past impressions) of many births, through the body of the human being. Page 224.

Pujya Shree Mota

Jivan Sandesh

Edition 3.

CHARACTERISTICS OF APPROPRIATE GURU

 At this time, lots of importance is given to money and desires in this world. So the sadhak needs to pay attention to evaluating the accepted guru and determine if there is elevation of his mental level with the association. He must experience the movement towards higher progress in his life factually. He may not consider this as a test of the guru and it is natural that he does not. At the same time, if the close association with the guru does not show factual result in his life, that kind of association may be detrimental for sadhak. 

Moreover the guru who considers achieving worthless ideal or experience as the end of his responsibility may not be appropriate. It is also very important that the sadhak receives understanding of the events that are happening the path of sadhana. He should be able to grasp this clearly by his intellect. It is understandable that the Guru may not reveal very subtle spiritual matters. Guru must be able to answer the questions regarding spiritual and worldly life of sadhak to the satisfaction of the sadhak. In addition guru must be able to explain the grips and plays of the mind to sadhak so that he has clear understanding of it. 

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 23 - 24.

FUNCTION OF GURU

 Sadhak who understands the importance of the Guru learns newer things every step of the way in life. As the experiences are established, he keeps coming closer to Guru. In the subtle-bhava there is nothing like near or far since Guru is in the form of Bhava only. 

In the beginning sadhak needs physical nearness of the Guru since he has not made enough progress in his sadhana. Even then qualified Guru will physically stay near the sadhak only if is needed. The reason being, it may not be beneficial to sadhak since it may have effect on the understanding and respect that he has for the Guru. It is possible that sadhak may not maintain the attraction for the things that he wants to gain or where his mind needs to pay attention if that thing is present nearby all the time. For this reason, Guru plants the seed in the mind of sadhak and then watches with detachment. He continues to provide needed Bhava hidden from the sadhak. Just as the parents extend their arms and shows the child their fingers to help the child walk independently, the Guru does the same. He continue to create the occasions to attract the mind of sadhak towards him. The sadhak may not understand the importance and mystery of such incidents at that time but as he progresses in sadhana importance and mystery of previous incidents dawns in his mind. At this time whenever he gets the opportunity to be physically near the Guru, he begins to understand and experience the importance and mystic of such incidents right at that time. Such a sadhak does not need to be near the Guru after reaching such a stage. He experiences distant Bhava in his life in a very subtle form. To be Shiva from the Jiva one needs physical form of mind, chitta, intellect, prana, ego, senses and body, Guru is needed in life of the sadhak only for the time as described earlier. 

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 17 - 18.

WHAT IS THE MEANING OF GURU?

 Dear Bhai …..

Once the sadhak accepts the need of Guru in his life, he understands Guru's importance. He understands that Guru means a ladder that helps to climb the steps of the progress in his life, it is a chain that connects his thoughts, understanding and conduct regarding everything to higher levels in sadhana, it is a lively and creative book that explains all tendencies and subtle understanding of the mind clearly. If we describe it further, it is the Consciousness-Energy and understanding that is expressed within us regarding many mysteries of life like, 'what is the mystery of human life? why are we born? how are we connected to everyone in Sansar? what is the purpose of life? how are we connected to the universe?' and so forth. 

Moreover, Guru is the light of the life that explains and shows us how the Consciousness-energy develops inert substances, substances in between inert and conscious, and conscious beings. Guru is the Knowledge- Energy that explains how everything in the universe is connected to this divine Consciousness-Energy. Guru is the one with whose cooperating heart we can understand the purpose of the universe and Shree Bhagwan. Guru makes it possible for us to observe and experience the cosmic dance in the universe involving origin, maintenance and destruction in the smallest of the small time frame. He also makes us observe such cosmic dance taking place in our own lives. 

Pujya Shree Mota

Jivan Sandesh

Edition 3; Pages 16 - 17.