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.