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.