CLEANSING OF CHITTA OR CLEANSING OF EGO?

 Jiva who wants to develop life and has heartfelt desire to do Sadhana of life, such Jiva will always continue to forget the self. Without that, the Jiva will not be able to find the self. Sadhana begins with the sacrifice of 'I AM' or 'ME' and completed or better word is 'final end' is in the complete destruction of ego.

It is not possible to destroy 'I AM'. It is also one form of reality (Tatwa, તત્વ). Meaning of 'I AM'  is one kind of Nature or characteristic that can propel in the Aakash (Sky). Destruction of Nature or characteristic are never possible. Only sublimation is possible. So it is never destroyed completely. If we surmise the meaning of sublimation as 'complete cleansing' it is more appropriate. 

As the ego gets subtler, its hold on us also gets subtler and strong. At this time, it is difficult to judge and identify its strength. So, how can we catch it? It is possible that apparently egoless Jiva  may be full of ego. It is like when there is lot of speed in the movement of a top, it appears still. If someone who is proud of the intellect say that 'we will be able to reduce or sublimate the ego with the help of the intellect,' it is useless illusion. In fact the subtlety of intellect makes the ego more subtle. So ego cannot be destroyed by intellect. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 370 - 371.

EXPERIMENTS TO DESTROY THE EGO.

 There is expression of genuine desire (Jignasa) to destroy the ego. Ego is an obstacle in the efforts to be one with Bhagwan, the reason being there is always persistence of the Bhava that 'I am' because of the ego. So, there must be efforts made with alertness and awareness to destroy the ego. One way is to be in the situation knowingly where there is chance of insult. We must have understanding and awareness that - 'these insults are the best that is happening and ego will be less this way. By the grace of Bhagwan, this incident and experience happened in my life to reduce the ego in me.' One who wants to reduce the ego will not have bad feelings at that time. It is a proof that presence of bad feelings means there is no real desire to reduce the ego. 

One who wants to reduce the ego will consider such incidents as grace of Bhagwan and behaves accordingly at such times. 

Another easy way is to develop humility. Humility develops if we become non-insistence of our opinions. There should be no insistence and holding on to our opinions. Then only there is more expression of humility and lessening of the ego. 

Ego will exist as long as work needs to be done. No work can be done without ego. There is involvement of many people when the work is performed. Many people may be working under us. We need ego at this time, but there should be no 'I AM'. All these works are done just like the bulb lightening up by the power of electricity. We should keep the Bhava that 'I' did not do anything, all is done by the power of ego.' 

If some people who are involved with us in work and the work is not done properly then we can call them and tell them about it. We should have awareness that we are telling them not because of our ego but because the work is not done properly. We should be careful that there is no 'I Am' during the encounter. At that time, we should not have a sense that we are at a higher level, have authority or we own the work. It is our duty to show the defect in the work, the purpose being, to perform the work in the best manner. We should not have the authority of 'I AM' at that time. If there is sense of 'I AM' it is a kind of ego. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 366 - 367. 

CLEANSING OF EGO

Bhava of Bhagwan is not experienced in spite of many efforts, until there is complete sublimation of subtle ego or 'I' ness. We need to make good use of ego or 'I' ness with knowledge so that it is sublimated from its roots completely. We should also use it to develop Bhava of Bhagwan. This means we need to sublimate 'I' ness, transform it divinely and make good use of it with knowledge. There is no way out without learning this art. 

Our ego is always ready to go with  activities and thoughts of the mind, and with expectations, desires and likings of Prana. Mind and Prana will not gain any ground if we make efforts to try to get free of ego of the Jiva with alertness and awareness. One whose ego is sublimated, Prana and mind cannot meddle with him in Aparaa (lower) Prakruti. Everything happens due to ego. So know that, first the sacrifice of the ego needs to be done at the holy feet of Bhagwan with austerity, self-offering, love and devotion. For this reason, Jiva who wants to do Sadhana should never allow ego to rise within him. People in Sansar will make sarcastic remarks to keep him in Jiva-Nature but he should not be deterred from his path in any ways. Ego is unique. It has thousands of heads and has capacity to grow them as it is being severed. If you cut arms, legs, head and body of ego and throw them far away, they get together and become one. Such are the characteristics and nature of ego in lower Prakruti. So, you should always continue to offer ego at the feet of Bhagwan with love, devotion and knowledge. Wherever it is seen, offer it to Bhagwan right away.. 

How can we 'offer it right away'? It means, pray to Shree Bhagwan with heartfelt sincerity and with sense of urgency (આતૅનાદ) and humility(આદ્રભાવ), that 'Oh Prabhu! be kind and accept this. This is causing lots of distance between you and me, so be kind and take this from this Jiva. I offer this at your holy feet.' If we are true Sadhak and ego of Jiva-Nature is hurting us like a thorn, always there will expression of urgency and humility in our prayers.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 365 - 366.

 

MERCY WITH JIVA-NATURE MEANS EGO

 We should never utter by mouth, about good characteristics (Gunas) like mercy, forgiveness, compassion, donations etc., as long as we are in Jiva-Nature meaning we are in the state of duality. Such talk does not dignify us. When Satwik Gunas are expressed in action in the life factually, only at that time in Satwik stage of the Jiva, Gunas like mercy, compassion, forgiveness are expressed in life. Only then these Gunas develop in the form of Shakti (energy) automatically. If we are in Jiva-Nature and say that ' I will keep or develop Bhava of Love due to mercy towards certain Jiva', it suggests lots of one kind of subtle ego. If certain kind of behavior is inspired by mercy within us, believe that there is some thinking that we are of higher category and other person towards whom we have mercy is of lower category. This kind of understanding develops from such sayings. So we shine if we speak, think and write while expressing the knowledge of significance of such sayings and actions. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 364.

CHARACTERISTICS OF THE EGO

 If the Jiva gets lost, confused, embarrassed, perplexed, restless and very saddened, know that the Jiva is full of ego. Jiva feels this way because ego of Jiva gets this kind of blows. 

If the Jiva is proud of the skills even a little bit, consider Jiva dead. This does not mean that Jiva should carry out the work in half-hazard manner.

When something good happens or there is better understanding of something or received best kind of reward in dealings of the world, is it unknown for us when brother-mind (satire used for the mind) gets filled with happiness? We cheat ourselves in many ways. We must figure out with alertness, when and where this happens and pay attention to make sure that it never happens again. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 363 - 364

BAD EFFECTS OF EGO

 We continue to be bound in the grips of any and certain understandings because of ego. We continue to be in the grips of a kind of 'MINE' (મમત્વ) due to ego. Ego binds us in the Jiva-Prakruti. Ego is the root cause of Prakruti. It also binds us in Duality. It also pervades even at the level of Gunas.

Extreme subtleness of Ego

As we continue our journey of Sadhana, it becomes necessary for us to go deeper in our understanding of the ego. It becomes very difficult for us to recognize hiding places of ego. Only when we develop living and creative practice to observe and analyze with knowledge; our thoughts, speech, behavior, and work, we are able to understand which direction our ego takes us, not before that. Before that there is lots of ego hidden in what we consider as our faultless behavior, speech, thoughts and feelings. We have no understanding about it. So we think that we do not have any ego. 

We have no comprehension regarding how to disengage from difficult knots of thoughts (fixed ideas and unwilling to change) that are created from ordinary and simple matter because of 'I AM' (due to such understanding at that time). Ego plays a big role in maintaining and keeping alive many kinds of beliefs, understanding, habits and insistences. It is not possible to solve the problems of many fixed ideas and beliefs due to ego. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 363.

THIS IS ALSO EGO

 If someone asks us to do some work, we immediately tend to give suggestions to improve the work. This suggestions may be of best kind to improve the quality of the work but it is not proper for us to just drop suggestions. In general, if we enter (take interest) in someone else's work, knowingly or unknowingly we tend to make suggestions. It is also one kind of ego to make such suggestions. 

There are many coverings that come in the way in the development of life. There is no other covering stronger and subtler than ego. There are many people who try to identify the ego and make an effort to remove it. After making such effort, sometimes they say that 'they do not have ego anymore'. But this is an illusion. Element of an Ego tends to lessen late in Sadhana. Just as ego in Jiva-state is a negative element, it is helpful if we use it as a tool in sublimating  our life higher in early part of the Sadhana. Influence of obstructive element of ego is present even in the unimaginable higher stages of Sadhana. For this reason, it is best if we accept incidents where ego is given many blows, with awareness and knowledge of the purpose of such blows (to sublimate the ego). Ego takes on many shapes and sizes. As there is development and expression of higher and highest stages of life, at such times ego changes its form to be subtle and subtler. Ego may seem to be broken and scattered  with its head cut off but at such times new heads appear  and its appearance also takes different form. It is also a matter of solid experience that in obvious humility, there is hidden ego to a great degree. It is very difficult to understand such subtle moves and art of the ego. At this stage, Sadhana is also progressing continuously with true Bhavna. When there is continuity and completeness of the Bhavna of Sadhana, Vivek (sense of discretion) springs up. This Vivek is so subtle that we are able to catch ego and by the grace of God, give it a proper form.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 362 - 363.

EGO - (2)

 There are three kinds of ego : Satwik, Rajsik and Tamsik. Satwik kind of ego is necessary for the Shreyarthy (one who knows one's own ultimate good). There is less of fault in performance of Karma keeping Satwik ego. 

One who has lessened the ego will let the incidents unfold without any interruption. One will not interfere even if the Karma is done in bad way. One will tell after the Karma is done. The reason being the person by whom the Karma is done in bad way, will perform the work same ways without regards to one's opinion. Even then it is the duty of the one to tell. At the same time, one must have the awareness that ego is not present in the background behind such telling. 

Anything that exists is because of ego. Bhava is also supported by ego but this part of the ego is of divine nature. It is a part of Chetan. Expression of Atma or Chetan is ego. Such expression is Bhava. 

Ego itself is a form of Shakti (energy). It also propels us downwards. It is energy that performs lower category of Karmas. Intelligence, wisdom, cleverness etc., are also present because of ego. Existence of the Gunas is also because of ego. Bhava is a higher condition than ego. Bhava is formless while Gunas are with form. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 361.

EGO (અહમ્‌ , અહંકાર) - (1)

 Element of Mahat (મહત્) is also the highest part of the ego. The most Satwik (pure and holy) and subtlest of the subtle part of the ego is Element of Mahat. When Mahat comes in forefront, there is creation. Creation is not possible without ego. Creation in this world and universe is because of ego. 

Consciousness is already present. Element of Mahat came out of it. Ego came out element of Mahat. Purush (soul) and prakruti came out from ego. 

Ego is destroyed last in the path of Bhakti and knowledge. It is hardest to destroy the ego since everything is present because of it. The creation that happens by us is because of ego. Creation done by us in the field of Karma or in any other field, is because of ego. It is best if we do not exercise our ownership of the ego. This means, it is best if we do not feel or understand that 'we did that work'. It is not that we cannot create with ego just because there is no understanding of ego. 

Everything happens because of the strength of Bhagwan. Ego is a kind of strength of Bhagwan but since it is covered with Prakruti, it keeps us constantly connected with Prakruti. 

When ego is completely destroyed, there is expression of the Chetan (consciousness) with form. It is not my understanding that expression with form means there is some kind of visualization of the form. My understanding is that there is expression of characteristics of Chetan in life. First there is expression and visualization  with form. It is not necessary that one will have visualization of formless expression of Chetan just because of the experience of Chetan with form. Both are completely independent of each other. It is also not that one is of higher category than the other. Most of the time, there is experience of Chetan with form. Occasionally someone experiences Chetan without form. 

Pujya Shree Mota

Jivan yog, Edition 1

Part 1, Pages 360 - 361.

INSTANT COMPREHENSION (HAIYA-SUZ, હૈયાસૂઝ)

 It is not possible to find the truth by Intellect of the Jiva nature and its understanding. This means if you want to use intellect, use it in the practice of the tool to know Him. It is an illusionary belief and habit to follow intellect and trust it completely. In fact, intellect creates the track so that our tendencies of Jiva-Nature flow with ease. Intellect of the Jiva-Nature is not completely free and independent. There will not be any progress in our Sadhana without the expression of energy- heart and natural-intellect in life to understand and follow the guidance of Shree Bhagwan. It is appropriate Vivek (sense of discretion) to perform action right away if there is no obvious linkage to any thought or emotion behind that instant comprehension. It is possible that intellect may have other argument to weaken the force and strength of the sentiment that expressed on its own. Many times this was the experience. This Vivek of instant comprehension is expressed in Sadhak automatically. Sadhak does not have to ask anyone about it. Instant comprehension springs from such regular successive experiences.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 359.

INTELLECT NEEDS SUPPORT OF EXPERIENCE

 In all the dealings of life, our senses understand according to their experiences. Sometimes our intellect can understand by extracting the essence of the experience, observe it and then go ahead. Even here Intellect needs the support of experience. Just as, our feet need the support of solid ground if we want to jump forward, our intellect inspires us to move forward on the solid  footing of the experience if we continue to do introspection in the subject at the time. There are many kind of understandings. Understanding that propels us towards higher understanding is not present just in intellect. Intellect can think of higher stages but it cannot stabilize in higher stages by itself. This is just for the show. Intellect helps but it is based on the strength of experience. It cannot become subtle and sharp without experience. In spiritual field there is no Guru like experience. For this reason, understand experience as the guru.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 358.

PARTIALITY (PAKSHAPAT) IN INTELLECT CAN BE REMOVED BY SAMATA (EQUANIMITY)

 As our Bhavna of appropriate awareness towards progress in life gets more intense in intellect, we can factually experience increased expression of Samata in intellect. After such expression, we are able to remove any and all kinds of Partiality from our intellect. Some thoughts may appear to be true and some thought may appear to be untrue but there is a possibility that both kind of thoughts have truth in them. Some thoughts may appear to be true but there may be element of our attachment, Moha, Samata and wish mixed up with thoughts. This means there is another kind of partiality in such thoughts. So, we have to be free from all kinds of partiality and preconceived ideas that develop from Vrutties, thoughts, feelings and forces of Prana; with the help of awakened Samata in our intellect. It is very important for this to happen. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 356 - 357.

INTELLECT AND AWARENESS

 OUR MISTAKE OR FAULT MUST STING BY HEART

When there are many kind of thoughts and emotions spring up in mind, if the eye of the sense of discretion (Vivek) can be kept open, it can provide us with justice. Then only it is worth and does not become a lost moment. We have heard many people saying that, we understand by the intellect only after the inappropriate response is given. In such cases they have not experienced by heart, the real sting of the inappropriateness. It is possible that they may have experienced such explanation by intellect. Such repeated incidents must deepen the wound of inappropriateness and fault in behavior. These incidents must lead us to the development of the Bhavna that alerts us before our action. It is worthless if we are not alerted by such Bhavna before such incidents. If any kind of Bhavna alerts us or awakes us, awareness automatically develops in intellect. When such awareness develops in intellect, the eye of Vivek opens.

AWARENESS IN INTELLECT

When there is awareness with knowledge in intellect, we get the instant comprehension (સુઝ) and solution of the problems of life right away. Just as heat is felt near the fire, the awareness in intellect works in a similar way. When intellect starts to function in similar manner, know that things are functioning properly. The moment there is awareness in intellect regarding progress in life, know that these are the first steps of purifying the intellect. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 355 - 356.

ROLE OF INTELLECT (BUDDHI)

 Intellect is our nearest part to Chetan (consciousness). Knowledge and light (illumination) are the expressed characteristics of Shree Bhagwan. Intellect inspires understanding in many kind of worldly affairs. Sometimes intellect does not inspire understanding like the light of the sun. The reason being, intellect gets covered by karma and Prakruti. Our intellect is guided and inspired by many kinds of wishes, expectations and covetousness. For this reason, intellect is not completely Satwik. There is no Samata (equanimity) and Tatasthata (balanced attitude) in intellect so intellect fails to find the solution of the problem. Otherwise real nature of Intellect is knowledge-illumination. If there is Samata in Intellect, it can solve any problem. As long as it is guided by many kinds of attachments-hate, it cannot provide clear answer of the problem to us. To get the answer, we need to purify the intellect. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 355.

MOVEMENTS OF PRANA

 There are two kind of movements in Prana: lower movement and higher movement. When can Prana have higher movement? When inner implements like mind, intellect, Prana, chitta  and ego are engaged in the constant efforts and provides the force for the higher movement. Ego does not have its own decision. Similarly mind does not decide either. Intellect is the one who makes the decision. Prana provides the energy for the movement. The field of decision making belongs to intellect. 

How can the field of Intellect move to higher level? When intellect practices more  contemplation (Manan and Chintan), it moves at a higher level and so does the mind. This touch of higher movement is first felt by the intellect. Prana can have a higher movement only after being touched by the illuminated intellect. This is the difference. For the lower kind of movement Prana comes first and intellect follows. In higher movement, first there is intellectual grasp (acceptance by intellect). We have essential knowledge that ' this is right, other thing is not correct and there is certainty of the reality of the decision.' Intellect becomes aware of the decision and then Prana follows intellect. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 354 - 355.

CONCENTRATION (FOCUS) - (5)

 In spiritual field we must make all kinds of efforts without consideration of the results. The reason being, the result comes after very long time. The result that comes in short segments is not the real and final result. So, give up the desire for the results. When there is development of concentration in these efforts, many kind of good qualities develop within us. After concentration, we need many other good qualities  like genuine happiness, patience, courage, daring etc., in our base to make progress. We need the strength of all these good qualities to make progress. Concentration develops and supports all these good qualities. Concentration in the worldly affairs develops these good qualities but to very small extent. So, what is the reason? Concentration that develops in worldly affairs is limited and confined to only particular work that has come our way or we have chosen to perform it. Concentration spreads in the spiritual field while in worldly affairs it does not spread and it is confined to only that particular work. As we progress in spiritual field, concentration keeps on expanding and this leads to increase in good qualities within us. Strength of the concentration does not get limited but it increases as it expands. Same is true for the good qualities. As good qualities (Gunas) expand, there is increase in its strength.  This matter is worth knowing. We usually do not remember or think about it.

Pujya Shree Mota

Jivan Yog, Part 2,

Edition 1, Pages 66 - 67.

CONCENTRATION (FOCUS) — (4)

 There is difficulty in throughly understanding the bases of the concentration. This means, if we sit in prayers and concentration is achieved or happened, all is done for that time. We should try to practice this concentration in other daily routine work. Concentration develops at a faster pace if we keep and use the developed concentration to achieve further progress in our  work. Our work also becomes of better quality. Since this was not given much importance in past, people started believing that if we do prayers or other spiritual practices in the morning, it is proper and our work is done. But this is not proper. Whatever concentration is developed you must engage it in your work that comes your way and in this manner develop concentration more and more. Ordinarily there is a routine in the morning but it should not be like 'this far and no further.' We must engage concentration in our daily work. This leads to depth in our work, increased enthusiasm, development of good qualities and development of concentration. 

It is proper if concentration is used in physical work and worldly routine work. It does give appropriate results. But when it is used in higher stages of development, our mind, intellect etc., are used to expect results. This is a very bad habit of mind, intellect etc., They pay lots of attention to immediate results. They think "What happened? Did the result come? We worked so hard but what did we earn?"

Our people said "that even in physical work, do not worry for the results. You continue to work and result is certain. Why do you worry? It is not that there is no result. You continue to make efforts for what ever work needs to be done by you." You will loose the interest if you look for the results in spiritual field. 

Pujya Shree Mota

Jivan Yog, Part 2

Edition 1, Pages 65 - 66.

CONCENTRATION (FOCUS) — (3)

 We just talked about concentration mainly for our need. At the same time, we develop concentration while performing our daily worldly tasks and this concentration does not  confine itself just for that work. This concentration spreads and touches our inner implements like mind, intellect etc. and creates more depth in our understanding. This means, if we want to discuss or understand anything there will not be any superficiality in that understanding. This focus will remove all superficiality and inspire us to think about the deeper meaning and all circumstantial aspects of the situation. If we understand this deeper meaning, we tend to act accordingly. Concentration in performing the work provides us with understanding and visualization of all the aspects of the work (like this needs to be done this way) and not only that it also provides us with creative aspects of all the work. This provides inspiration to our mind, intellect and prana. Nothing can give us more enthusiasm, patience and courage like concentration. 

Concentration inspires determination, firmness, strength and patience within us. It also inspires us to develop many other virtues and provides courage. There may be a question like, when will we develop concentration? It will happen only when there is heartfelt self-interest, perseverance and genuine effort made to accomplish the work. Otherwise it will not happen. This is also equally true. 

Pujya Shree Mota

Jivan Yog, Part 2

Edition 1, Page 63 - 64.

CONCENTRATION (FOCUS) — (2)

 Concentration is not present alone just by itself. There are several other good qualities connected with concentration. When there is presence of concentration, these good qualities also flourish automatically. It is like, when there is someone in our family is experienced, wealthy, respectable or influential, everyone in family is affected in someways by such a person. We also get the support and help of many kinds. Similarly, if we develop concentration, other associated good qualities are expressed within us and because of that our life development takes place.  If there are no good qualities, life development does not take place. 

For this reason, we should develop as much concentration as we can, in a given work that we have taken responsibility for. This is the best, easy and non complicated way to be successful in the work. Lots of people do the work but they do it in half hazard way. 

We need to study all aspects of the work that we want to accomplish and then prepare to deal with each and every aspect of the work individually. This preparation is just not confined to the mind but also includes all active practical preparation. When such active practical preparation is done in the work, there is lot of ease while performing the work. All such ideas and instant comprehension (સૂઝ) are present because we have achieved focus in the work. 

So, if we want to succeed in any work and breeze through the work, concentration in the work is essential, very essential and important.

Pujya Shree Mota

Jivan Yog, Part 2

Edition 1, Page 63.

CONCENTRATION (FOCUS) -- (1)

 Actually Concentration is connected to Atma. It is one nature of Atma. It is one characteristic of Atma. If we talk about Atma now, it is out of place, the reason being, presently we are talking only about simple and easy problem of concentration. We are talking about practical application of concentration even for the simplest work at home like preparing tea. If we keep concentration in making tea that is being prepared, it will be of best quality. It is not that concentration enters the tea e.g if we are preparing food, concentration will not enter in the food. It is not that food will become tastier, but the work will be done in best manner depending upon our precision, order and appropriateness. The end result is better quality of work. If we create habit to focus our attention in the small items, there is increased possibility to express it in larger and complicated work. We need to learn and develop concentrating in frontyard of our homes, from the time when we took our first step out of the home. When one learns to focus at this stage, one can do lots of important work nicely with ease in their adult hood. There are many examples of this in this world. Many people in past have such history. When one has power to focus, one never looses patience and courage. One continues to make efforts even at the times of despair. One of the secrets of concentration is that it never leaves without completely understanding the deeper meaning of the things that are focused on.

Pujya Shree Mota

Jivan Yog, Part 2

Edition 1, Pages 62 - 63.

HOW CAN WE DEVELOP CONCENTRATION?

 First, if we examine the root of concentration, we find that it does not develop without necessity, self interest or some kind of eagerness. It is easy to develop concentration in worldly affairs. If we have developed self interest in something and feel that we must have that or this must be done as it is very necessary and important to us; concentration develops automatically in us. Secondly, there are some people who are very patient. If they accept that whatever circumstances are presented to them are for their own benefit and if they have self-interest in that, they can develop concentration also. On the other hand, there are people who get nervous when presented with difficult circumstances. Their intellect gets confused and unsteady. Such individuals can never develop concentration. They develop fear. Human beings are not fearful when concentration is developed. They become worry free and because of presence of concentration, the solution of the problem is found faster and automatically. The Jiva that develops concentration in the work is blessed and very happy. But there must be self interest in the work. Concentration will not happen on its own. Automatic natural concentration develops in a rare person, may be one in a million persons, and that may be in a realized soul. Ordinary people will have to make an effort but who will be successful in developing concentration? The person who has self interest and need will be able to develop concentration for that self interest, and that also not without hard work. It will not be achieved without hard work unless there is great desire and eagerness like a bird who wants to fly high in the sky. Concentration will be achieved faster and deeper if there is such desire and eagerness. This will lead to quicker solution of the problem or solving the glitches in the work and not only that work is done better and with ease. It puts us in right track. 

Pujya Shree Mota

Jivan Yog, Part 2

Edition 1, Pages 60 - 61. 

NEED FOR CONCENTRATION (FOCUS)

 Concentration does not flourish without deep interest (Rasa, રસ). First there must be deep interest at the root. It does not mean that Rasa is present because of concentration. Concentration is present because of Rasa. There is some mutual interdependence. Without Rasa, concentration is not possible so Rasa is needed at the root or the base.

We have Rasa in watching a play. There is music in the play and we like that music very much. We have Rasa in it. This means we get concentrated because of Rasa. We do not get concentrated on its own. If someone does not like music, that person will not be able to concentrate in the music.  

We cannot appreciate the deeper meaning of the subject without being concentrated. We do need peace and composure to experience specific subject. Concentration is for that purpose. This does not mean concentration is 'needed' but if we want to understand the deeper meaning of the subject, concentration is needed. We will not be able to grasp the deeper meaning without fully concentrated in the subject. We also need complete peace and composure to enter the subject. This is of equal importance also. Concentration is also needed for that also.

The real purpose of concentration is for this reason. Whatever subject we want to experience, we should be able to master and experience it by understanding its deeper meaning. We should be able to use and enjoy it.  

Pujya Shree Mota

Jivan Yog, Part 2,

Pages 59 - 60.

'GOING WITHIN' LEADS TO NATURAL EFFORTS AND KNOWLEDGE OF SELF—STRENGTH

 As we make an effort to understand our senses, vrutties, mind and other inner implements with awareness, we will definitely understand their true form. Know for sure that one who has yearning to look for Ishwar (God), will always make an effort in that direction. Sadhak must realize and be aware that he is a part of indefinite energy, and that he is capable to go above anything. As the Sadhak realizes that it is possible to understand the layers of the mind and go above it, he experiences factual knowledge and awareness of his own strength. This leads to tremendous increase in his self-confidence. 

Pujya Shree Mota

Jivan Yog, Edition 1

Part 1, Pages 58 - 59.

HOW CAN YOU TURN WITHIN? — (8) WITH SAMATA (સમતા, EQUANIMITY).

 When we try to go above our mind and senses, intellect tries to cause havoc with full force. Our believed opinions, our insistences and other such delusional arguments will come to forefront and will take us for an unbelievable ride. We need to keep Samata at that time. We should use Samata to go within. Just as we need balance to weigh something, we should use Samata  continuously in deciding many questions raised by intellect e.g. What is the meaning of its original purpose and ripples? Where does intellect leading us? Whether the answers are proper for us or not? We guide it or it guides us.? Without Samata, we can never 'go within'.

We lose real wealth in proportion to we staying out in external world. When we stay in external world, internal force that we have gathered dissipates just like river is full of water when it floods and becomes just as before after the flood. So if we keep on staying outwards. our inner activities will never become constant, deep and flowing like river Ganges. So we should not use expressed Aananda (genuine happiness) of the heart in talking with others and in some distracting work. It should be used for our intended work. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 2, Page 58.

HOW CAN YOU TURN WITHIN? — (7) PURPOSE OF THE WORK IS THE MOST IMPORTANT THING.

 We will be  affected by our outside activities; according to the kind of inner vision we keep and kind of purpose we keep in the mind. We need to keep within by two ways. First is to keep  absorbed and concentrated in our Sadhana with intense interest and great effort. Second our interest in outside activities will not be like people of Sansar who yearn for maximum gain or profit from their activities; but it will be to see how we can experience increased awareness (Chetna). This does not mean that we have not to use cleverness. We must be clever and also use the sense of discretion. Behind all the external activities, we should keep the Vruttie (tendency) as mentioned  above.

Pujya Shree Mota

Jivan Yog, Edition 1

Part 2, Page 57.

HOW CAN YOU TURN WITHIN? — (6) SOME MODERATIONS

 Certain moderations are very helpful in developing control of the mind. It includes moderate food intake (at least the amount that is enough to maintain health and happy state of the body), moderate pleasure trips, moderate sleep, moderate talking, moderate relationship, moderate contacts, moderate dealings, moderate going and returning from places and moderate meeting people. 

You should act in such a manner in life, so that your dealings, relationships, work, vrutties, thoughts, desires etc., can maintain physical and subtle peace, equanimity, genuine happiness, and patience. Stop if these are not maintained. The whole purpose behind this moderation for the Jiva, is to develop 'increasing staying within'. Human being's all actions, work, dealings, behavior, relationships, thoughts, vrutties etc., are with outside world. The Jiva in such a condition cannot do appropriate evaluation of the path of Sadhana by his own mind and intellect. 

Pujya Shree Mota

Jivan Yog, Edition 1

Part 2, Page 57.

HOW CAN YOU TURN WITHIN — (5) STIR IT UP AND GATHER IT

 Just as we stir up and gather the burning wood in the outside fire pit, we need to bring the activities of mind, intellect, prana etc., within repeatedly. When such efforts are made, there is development and flourishing of inner vision. We need to use this inner vision for two purposes. We need to turn lower tendencies, thoughts etc., into appropriate Bhavna and make sure that this is carried out in right manner. With this, we should also take help of the inner vision to express conscious Bhava in our implements - mind, intellect etc., In such manner, while developing 'going within'  we need to provide impetus to further progress in the path of self-discovery. We should ignite such double process within our inner implements by inner implements with clarity and awareness. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 2, Pages 56 - 57.

HOW CAN YOU TURN WITHIN? — (4) ENGAGE YOUR MIND IN ONE.

 We must be very careful to see that our mind does not get entangled in variety ot things. With awareness, we need to make sure that mind stays in any one Bhavna for the development of life and acts with knowledge in that regard. Pray to Bhagwan for grace-help with heartfelt Bhavna many times a day. Instill Bhavna in the luster of Naam-Smaran. Think about ' what and why do we live for?' Be alert and aware if you get thoughts in gross and physical form; start thinking about constructive aspects of the life. Make sure that you live in one kind of constructive Bhavna about life. We must enjoy the Bhavna of Heart (subtle heart). That is our true love, interest and inclination.

Pujya Shree Mota

Jivan Yog, Edition 1

Part 2, Page 56.

HOW CAN YOU TURN WITHIN — (3) THE ROOT OF EVERYTHING IS WITHIN US.

 Whatever happens and whatever we do, the root is within our mind, intellect, prana, chitta and ego. Even they are in flowing fluid condition. Whenever some kind of tendency (vruttie) arises, the root the tendency is in Sanskaras (old impressions in chitta). These Sanskaras are also within us. So, it is not exaggeration to train this tendency with understanding. If we start believing excessively that what is not real (practical) and false, we understand it as real, it is not like that also. Our intellect is satisfied that it is alright. What happens after believing like this? What is the result? Our tendency to look for faults of others becomes less. What did other person do? Every human being has habit of looking for someone else's faults, vrutties, actions and nature. Everyone thinks more of someone else than themselves. They hardly think about themselves. Mostly Jiva thinks and evaluates others only. So, first the Jiva needs to be convinced intellectually that the root of everything is within him.

So, if we are convinced intellectually that root of everything is within us, we are pliable to the idea of reducing 'staying outside' and increasing 'staying within.' If mind, intellect, prana, chitta and ego try to find faults of others, we can say that," brother, all these talks are not appropriate. You think of others but the root is within you. You start thinking about yourself! What is the meaning of you thinking about others? This activity of yours is useless and false. There is no reality in it. If there is reality, it is that whatever you see outside, the root is within you and you should start thinking about yourself." In this way, we should remind our mind, intellect etc., repeatedly, This leads to increase in our 'staying within'. When 'staying within' increases, there is reduction in 'staying without'. This would also lead to reduction of the time our mind, intellect etc., going out and increasingly will start working within.

When this practice matures and solidifies, we will be staying within increasingly.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 55 - 56.

HOW CAN YOU TURN WITHIN? — (2) BY USING INTELLECT IN A NEWER WAY

 We have used intellect until now to deal with many kinds of external work, the reason being, our interest and liking for such work. But now we need not perform such work with such interest and liking. Now we should perform work with interest and liking so that there is expression of Samata (equanimity) in the implements (mind, intellect etc.,) of Jiva Nature and such other activities within. Usually we tend to believe that "then the external work will not be done properly and will be spoiled." No, it will not happen that way; until now, our attention was focused outside and when it turns within, it is not that our external attention will go away completely. We see many people performing three or four works simultaneously. We are also aware of people performing one hundred works (Shatavadhani) at the same time. So, while paying attention to perform work within, we should be able to pay attention to outside work due to our previous practice. When we lose an expensive item, our attention is engaged in the lost item till we find it, even then we can talk with others while searching for lost item. This means we can do two or three works even while keeping awareness of the lost item. Similarly, while performing external work, we must keep creative, living, constant awareness of the purpose of development of life. All the attention of our life should be directed, focused and kept within us. Turn thy searchlight (Lamp that provides concentrated light) inwards and use all the energy to cleanse all the impurities of Jiva-Nature. When this happens, there will be realization that external works keep on happening on its own. There is no obvious defects in completion of the works and not only that, the works are done in a better way since there is help and subtle direction of Prabhu. 

So the intellect needs to be used in variety of ways including increasing our eagerness to fulfill goal of our life, to extract the essence of all that is happening around us regarding its usefulness in meeting goal of life, to get inspiration, to deeply observe and analyze with Tatasthata (balanced mind) waves of passion and anger arising in the mind, and inner subtle flow of emotions. Intellect needs to be used to observe all these and analyze them with Tatasthata. It also needs to be used  to reject things that are harmful in Sadhana. It is used to encourage inner favorable elements and use it in Sadhana; to keep awareness that not to take interest or act in outer experiences and incidents. We need to use intellect to feel and enjoy the presence of genuine happiness (Aananda) in the tools of the path of Sadhana.

Pujya Shree Mota

jIvan Yog, Edition 1,

Part 2, Pages 53 - 54.

HOW CAN YOU TURN WITHIN? — (1) WITH PRACTICE

 Most of the time we stay outside than inside (within) us. So, it is best for the Sadhak to stay within than outside. Sadhak should not get attached to outside struggles, unnecessary arguments, casual talks, outside work and shapes and sizes. Whenever that happens, he should be alert right away and immediately separate himself and turn within. This practice to go within can mature only if we do this several times in a day with awareness. We can learn anything with practice. Sadhana can never flourish and be vigorous without practice. When practice solidifies, there is heartfelt effort and heartfelt cooperation. Practice leads to kind of habit. It is possible that this may lead to rut in practice. For this reason, we must provide kindling for the fire of our Bhavna (our intention to go within) to keep going, by using our intellect, imagination and heartfelt feelings. Whenever there is dryness in the heart, we must rekindle our bhavna immediately. We should try to rekindle our Bhavna in such a manner at least 20 - 25 times in a day.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 2, Page 53.

MEANING OF LOOKING WITHIN (ANTERMUKHTA, અંતર્મુખતા)

Infinite is in one and one is in infinite. We are spread thin outside in infinite. We have to look away meaning we need to be one from infinite. So, if infinite is our tool, we can be one using it as a tool. Wherever Vruttie (inclination of mind) turns outside us, we should be alert. We should gather and collect the Vruttie, and try to turn it back  within us. We gain a lot from such practice if we make an effort with alertness and awareness. 

Vision and vruttie of the life are engaged with the world on the outside. We need to gather it and turn it back within us. We will realize our's and other's true form only when we can be within our heart with heart. We have to know our true form first and leave nothing to find it.

Pujya Shree Mota

Jivan yog, Edition 1,

Part 2, Excerpts from Pages 52 - 53.

ABOUT JIVAN YOGA — PUJYA SHREE MOTA (4)

 Whenever there is feeling of sorrow within, even though it is from the opposing atmosphere, we must continue our work within with inner implements (mind, intellect etc.,). Sometimes certain incidents that happen in life can rock our foundation and everything seems and feels to be scattered. During such times we must develop the Bhavna that these incidents are given by the grace of Prabhu to develop virtues like balanced mind (Tatasthata), equanimity(Samata), genuine happiness(Prasannata), patience etc., Know for sure that if we face such incidents with proper Bhavna, awareness and knowledge, we will never sink into despair and sorrow. This soul has trained the self to educate self from such incidents, and because of that this soul has gained such understanding and vision from keeping this attitude. If we can keep this kind of attitude with living awareness in apparently contradictory incidents, our Bhavna of balanced mind, peace, genuine happiness etc., gets energized; and we develop lively and creative awareness of our firmness, strength and balanced mind. For this reason, instead of running away from such incidents if we create a happy union to factually accept such incidents with knowledge, awareness and develop such Bhavna in life, it is Jivan Yoga. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 14 - 15

ABOUT JIVAN YOGA — PUJYA SHREE MOTA (3)

 The purpose of practicing a tool in Sadhana is to maintain the continuous Bhavna of the tool at the time when the tool is not being practiced during other times in life. Only if this Bhavna (purpose) of the tool is followed, it is possible to express continuety and absorption in Bhavna in life. When there is Bhavna during the practice of the tool and at other times it is being ignored completely, it produces conflict and defect in the Bhavna. This leads to its extirpation. For this reason, Sadhak needs to give lot more importance, attention and conscious awareness to actions and behavior in daily life; even more than practicing various kind of tools in Sadhana. There must be more importance and automatic attention to daily life events with knowledge and devotion. It makes no sense to meditate or practice any other tool, when daily life events are ignored. I consider this path as the one with Practical Jivan (life) Sadhana and for this reason I say that as 'Jivan Yoga'. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 12 - 13.

ABOUT JIVAN YOGA — PUJYA SHREE MOTA (2)

 We need to pass through two apparantely contradictory processes even in Sadhana. First we need not  behave or act in Sansar without care, concern or heart in it. We should not believe that all these is false. All these that has come to our way is for developing and maturing our Bhavna (intention, faith, conception). This means we need to accept any situation or condition with love and devotion without weariness or dislike; and if we behave with appropriate Bhavna, it is one kind of art of behavior in life. On the other side we need to develop the base within us to accept and retain the grace of Prabhu; and for this it is necessary to engage our inner implements like mind, intellect etc., continuously in the Bhava of Sadhana and practice of our tools (Naam-Smaran, meditation, devotion etc.,). Moreover we need to behave in Sansar with the Bhavna of harmony, Goodness, love, compassion and goodwill with everyone. We need to behave with the Bhavna that all these is for our own development. If we see injustice being done to us while behaving like this, we should accept this with love and enthusiasm  and consider it as our penance and we should always be ready for this. Only then it is possible to reduce our attachments—hate—jealousy. Know for sure that the power of dualistic Prakruti will get less if we behave like this with knowledge and devotion. We need to manifest our behavior in such a way that we develop more heartfelt love, especially for those towards whom we have weariness and dislike. With such Sadhana, we can turn 'Within'. There is no way out without 'Going Within'. Just as process of Sadhana is needed, it is very important to behave in dealings of Sansar according to the manner described earlier.

Pujya Shree Mota

Jivan Yog, Edition 1

Part 1, Pages 11 - 12.

ABOUT JIVAN YOGA -- PUJYA SHREE MOTA (1)

 Sadhana is a Jadibuttie (root of the medicinal plant producing magical effects) for shortening the time and yet in the most appropriate manner. We can also say that Sadhana is an art to change unfavorable circumstances into favorable circumstances. Otherwise the Prakruti carries out this traditional and routine development since it is in the nature of Prakruti and this will go on. Thus if we want to go above Prakruti to accelerate our development, there is no way other than Sadhana and accepting its tools. We can also say that it is conscious way of making efforts to make the process of Chetan accelerate and subtle; by infusing energy and life in the development done by Prakruti. So, Sadhana is not something additional or different than life (Jivan). Similarly, Yoga or ways of Yoga is not different from life. It is a process to concentrate and focus attention of our subtle heart increasingly towards development of the conscious-life from the life governed by Prakruti; experiencing Chetan-energy-infusion leading to increasing speed of development and thus new creation. Such process leading to increasing knowledge (Gyana) and subtle Bhava is given many names to accomodate preferences of Sadhaks. They include Yoga of knowledge, Yoga of devotion, Yoga of Karma etc., Otherwise, it is only one process. Since this is the conscious process for new creation and destiny of the whole life, it is much better to give the name of Jivan Yoga. 

Pujya Shree Mota

Jivan Yoga, Edition 1,

Part 1, Page 11.

CLEANSING (PURIFYING) OF INTELLECT

 SAMATA AND PURITY IN INTELLECT BY GOING WITHIN (ANTER-MUKHATA, અંતરમુખતા)

Sadhak needs to cultivate going within more and more so that he gets the solutions of the problems in life from his heart rather than intellect. All of us are in Jiva-Nature and act accordingly. Our senses, mind, intellect, chitta, prana etc., are always looking outside for the solution of the problems. They rarely go within, get concentrated and focused to find the solution of our problems. Going within means all our senses and inner implements like mind, intellect etc., get free from all aspects of outside objects, and start thinking about within, by going and staying within.  As, the going within is maintained, becomes creative and lively, there is expression of Samata and other virtues in Intellect. Only when such going within becomes lively and creative, there will be purifying of all the aspects of mind, prana and intellect etc., It is never possible to achieve this without going within. For sure, all kinds of purifying is needed in Sadhana but no one seems to pay any attention to it. If there is expression of love-devotion towards Chetan of Shree Bhagwan and development of Bhava, such Bhava can also purify all our implements automatically.

Our work of Sadhana will progress if we continue to remove our attention from outside world and practice continuously to stay in the Bhavna of Naam-Smaran with love-devotion-knowledge, be the witness of the activity of senses and inner implements and be aware of its improper tendencies and practice, to offer them at the lotus feet of Shree Prabhu, and pray with heart and in heart to keep senses and inner implements in its appropriate nature. 

It is not possible to express complete purity and holiness in intellect without being free of the tendencies and desires of duality, getting rid of ignorance, being free of attachments-Hate and completely being free of the ego.

Pujya Shree Mota

Jivan-Yog, Part 1

Edition 1, Pages 353 - 354.

PLACE OF INTELLECT IN SADHANA (3)

 The layer of feelings is an obstacle to completely manifest element of ultimate reality that is within human beings but perhaps more obstruction is from the layer of intellect. Intellect is more powerful than feelings regarding keeping more insistence and also for a much longer time. The grip of intellect is much stronger than that of feelings. Some times people who are more directed by intellect get stuck to their beliefs very rigidly, preventing their spiritual progress. We know of many experts in science, spirituality and religion, who get stuck to their own perceived beliefs so much, that they never see any truth or reality in any other beliefs that are against their own viewpoint. 

Intellect cannot get through its own field of action. Intellect is helpful and at times it is harmful. Intellect tends to give advice where it does not see with clarity. It also muddles through the knowledge where it does not possess true knowledge with appropriate facts. This is where real difficulty and trouble arise. We are stuck in the lower kind of layers of mind and the process of rising above these layers is going on within us. These are the subtle games played to make us fall backwards. Sadhak can be alert of these subtle games only when he develops conscious awareness with knowledge.

Our intellect is misdirected by attachments-hate and limited by duality. It is bound by certain standards and so it becomes limited. Moreover it is covered with layers of insistences, opinions, beliefs and imaginations. It stays in the same condition with all these defects till it is poked to get over these defects and progress higher. Its development happens in the same form with defects unless these layers are removed. Our intellect is covered with many layers.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 351 - 352.

PLACE OF INTELLECT IN SADHANA (2).

 Till our inner implements of Intellect and prana are quieted and purified, it is almost impossible to deeply love Shree Bhagwan. 

Holiness, brightness, subtleness and vision to see through in Intellect are never produced without faith and trust in Shree Bhagwan. Intellect can try to disturb us through our core and make us go astray from our goal of development of life. If our attention is always directed towards attaining the goal of our lives, it can be the agent to wake us and warn us. So intellect is a friend and not foe for the one who makes the efforts.

Root of the word Buddhi (intellect) is Budh, meaning to know. Anything that explains the root of everything to us is Buddhi. We will understand its mystery if use it. Any work where there is entry of intellect, that work is illuminated (get clear vision and understanding). Gitamata says that presently the intellect is affected by the mud of Moha (infatuation). You see everything in color according to whatever color glasses you wear. You will not see white with black color glasses. Our intellect is affected by the mud of Moha, desires, anger, puzzles etc. so how can we experience Chetan? Old impressions of Intellect are of different kind. Intellect will express true knowledge if it gets free of old impressions (impurities).

Intellect is a form of Shree Bhagwan. In our base meaning within our body there are two elements that are closest to Shree Bhagwan-Chetan and they are Intellect and prana. Where ever Chetan enters, it assumes its characteristics and intellect explains all the aspects of it appropriately. 

There will be a problem, if Intellect does not agree with rationalization of certain understanding. At such time intellect will not work with us properly. We must satisfy our intellect. If you want to tread this path, you need to satisfy Intellect. Suppose intellect thinks about other thoughts then tell it, 'it is not proper that you are having different kind of thoughts. Do you know or not that we need to do this work? What will happen if you think this way to finish the work? So why is there fuss about it?' We need to make Intellect understand this. We will not achieve anything by opposing our intellect. We will have to adopt the way of compromise with intellect. We will need to explain that these compromises are for the purpose of achieving higher stages in Sadhana.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1; Pages 35o - 351.

PLACE OF INTELLECT IN SADHANA (1)

 Sometimes, a Jiva may be successful in controlling the mind by understanding the twists and turns of the mind with the help of Intellect, but that is not the case with Intellect. Intellect is in the form of light and it illuminates. Intellect is the subtlest of the subtle. It has the natural power to express understanding. Most things are understood with Intellect. Everything is understood according to the nature of Intellect. For that reason, cleansing or purifying the intellect is equally necessary. It acts according to its understanding, habits and experiences. It is also inspired to make judgement in the same way. For this reason, Sadhak must keep awareness before believing such assumption of the intellect. Before believing that these assumption are absolutely right, Sadhak must evaluate with care, alertness and Samata (equanimity). What kind of Jiva evaluates, analyzes with Tatasthata and separates all kinds of stages of development and analyses the kind of effect that has on our assumptions, before making such assumptions? If we continue to keep ourselves within (antermukhta), we will be absorbed in it. Mind will be less attracted towards other Jivas. One whose mind is secure and safe can become such person. For that reason we need to be aware and alert.

Strength of the Prana is our greatest enemy, but the field of intellect is separate from mind, chitta, prana and ego. Field of Intellect is independent. If we think from the view point of the worldly affairs, we understand everyone's nature with our intellect. Intellect is a subtle sense that illuminates. We understand worldly affairs with it. We understand everything with intellect but it is under the effects of prana. So, Intellect is tainted and assumes the effects of prana and it is under the effects of expectations, desires, covitousness, greed etc., So if we want to  experience happiness in misery, we need to work on and improve two implements, prana and intellect. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1; Pages 349 - 350.

VIRTUES AND GOOD EFFECTS OF ILLUMINATED INTELLECT

 It is understandable that we manage our external business and relationships with mind. We understand whatever mind thinks. Mind thinks on the basis of past Sanskars (past impressions). Moreover Shree Bhagwan has given us watchman in the form of Intellect to warn us. This intellect has energy and power of illumination. Intellect can generate knowledge about almost everything. Whatever understanding we have in life is due to the light of intellect. Intellect is the nearest part of our base (aadhar) to Chetan. If we take the help of intellect with Tatasthata and awareness, it will not direct our sense of discretion (Vivek) astray in figuring out the faults in our thoughts and vrutties. What kind of person we want to be? How do we want to behave? What is our aim? What should be our actions when we have thoughts opposing our goals? Intellect will show us the answers to these queries. Intellect is like Sahadev Joshi (one of the Pandavas in epic of Mahabharat), this is also not right. Sahadev Joshi used to answer only when asked question. Appropriate vision of sense of discretion is expressed in intellect by our inclination for awareness and alertness in our aim of life. Mind, intellect, chitta, ego etc., are directed and get immersed in whatever kind of tendency is present at the time but the intellect that is engrossed in the Sadhana of Sadhak is not weak. Such intellect will always show the Sadhak most appropriate duty in those circumstances. Such Intellect will show us our true form. If Sadhak does not have enough strength and he is drowning, it will not just sit around and say that 'I do not have anything to do with this'. The intellect that has developed complete sense of discretion between truth and falsity is our inner eyes within us. It will show you innermost hidden play of yourself by expressing it in front of your eyes. As our inquisitiveness (Jignasa) increases and  enlightens, with it our intellect also shines accordingly and shows us the correct way. Many kinds of puzzles and understandings are present in Intellect and accordingly it tries to show us the way. So, it is necessary that our intellect gets free of such puzzles and understandings. 

This is only possible when our Satwik Guna is completely developed in our lives. This Satwik Guna does not develop on its own, it requires great effort on the part of Sadhak. There is only one way to develop Satwik Guna. Satwik Guna will develop within us when we act with peace, samata, happiness, patience, tatasthata, forebearance and compassion in all the incidents in our lives. Know this with certainty. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Pages 348 - 349.

OUR JIVA-NATURE INTELLECT (BUDDHI)

 It is clearly written in Gitaji that when your intellect goes beyond the mud of Moha (infatuation) then you will go beyond knowledge gained by listening and knowledge worth listening, meaning you will receive real knowledge about Atma (Aatm-Gnani). 

We will have to accept that our intellect has Jiva-Nature since it is still in Jiva-Dasha. It is not completely affected by the love-interest-sentiments of Holy Spirit. It is still affected by the element of Jiva-Nature. Presently it is filled with past impressions and is under its influence and covered with it. So we need to develop our independent vision beyond whatever our intellect comprehends. This is not possible without developing Tatasthata, Samata, peace and happiness. We accept that intellect has been very useful to us in dealing with the activities within the realms of Jiva-Nature. The same intellect opposes us when it is a matter concerning it or matters beyond the mind. We tend to forget that, how can intellect that is bound by Jiva-Dasha, give appropriate opinion regarding the matters beyond Jiva-Dasha? Know for sure that the light of the Atma will never shine in the intellect without complete expression of purity and Samata in it. So, we should be careful and never give in to possible explanations and arguments of intellect. We need to keep in mind that our intellect becomes easy, straight forward and inspired by Shree Prabhu.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 347.

SUPPORT OF HOLY NAAM-SMARAN

 While watching many kinds of desires and vrutties that spring up in our mind, if we stabilize ourselves in Holy Naam-Smaran and vruttie of Tatasthata; these vrutties, no matter how strong they are, will not be able to displace us. With such repeated encounters, the Vruttie will get weaker. For this reason, we must believe by our heart, that our Yoga is not for 4 or 5 hours but it is for every second. 

We will have to discard our vrutties of like-dislike, our choice or not, hesitation from anything, hate etc., and develop silent separateness from all the above, and all objects of our desires including all the inner implements (Anta-Karano). Just as Atma (Soul) sees everything with definite peace and non-attachment, we should act in a similar way. We need to let go of our individuality. Then only we will develop equanimity (Samata). Without this it is not possible to achieve true understanding. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1; Pages 346 - 347

WAYS TO WIN OVER DOMINATION OF PRAKRUTI

 We do not know what lies within us completely, even from a viewpoint of Jiva-Nature. Some Jivas do not know what lies within, even at the time when it is bubbling over. But the Jiva who becomes aware of this and if such Jiva makes an effort at that time, it is possible that such Jiva can be saved from such attack. Till we know inclinations, the twists and turns of our Jiva-Nature and Prakruti, what is there to talk about our conscious nature? If we want to be completely free from something, we will not gain anything by being fearful or uncomfortable by its presence. Nothing will be gained by being one with it either. We must confront it and fight the battle to remove it. If we suppress passions and inclinations, it may become dormant for a while but it does come out in time with vengeance. So the best possible way to calm down passions and inclinations is to keep mind engaged and absorbed in best kind of thought. Also, this can be done by developing the art of offering everything at the holy feet of Shree Bhagwan whenever such vruttie, thought and feelings arise in the mind. If we can be alert and aware when such vruttie, passions or inclinations arise and if we wage a war to remove such vrutties etc., then it may be possible to remove it. We can also benefit if we offer everything that bubbles over to the highly developed soul at that time. We must have the factual experience of him being a self-realized soul and we have no ifs and buts about him in our mind and have developed genuine heartfelt love and devotion for him.

There is a reason for offering vrutties to realized soul. The main characteristic of Prakruti is to create. So the vruttie for creation is always present. Moreover one is connected to infinite. We are one but are connected to many. So to be connected with whatever kind of vruttie is needed, such vruttie is always present, meaning it is never destroyed. Nothing is destroyed in this universe, only transformation from one to other happens. So to be alert and aware is the first and foremost duty of the Sadhak. One cannot take even one step in sadhana without awareness.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1; Pages 343 - 344.

HOW CAN PHYSICAL AND NATURAL APPETITE BE CALMED?

 Just as Japa, tapa, prayers, dhyan etc., are the tools to awaken the Purush (divinity within) within us, the tool of our body is also naturally meant for the same purpose. We do not use the tool of the body for that purpose with knowledge and devotion. For that reason, the appetite of the body is of different kinds. Appetite of body for the kind of prakruti is also not of one kind only. Body has appetite for food, water and breath and there is also various kinds of appetite  of physical Prana. Appetite of physical Prana means many kind of desires, expectations, infatuations, satisfactions, liking-disliking etc., So, if we develop attachment of Physical Prana to the holy feet of Shree Bhagwan or it is expressed with the force of exploding volcano, then only the nature of appetite of physical Prana that pulls us down, gets sublimated. Even if the body is same, original functions of the body are expressed now. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 343.

DECIDE THE AIM OF LIFE

  The kind of work may be Satwik(virtuous) but if our Prakruti is not Satwik, we will create duality because of our Prakruti. We want to be non-dual but we will not be able to do it because of our Prakruti. Until Prakruti and nature does not become Satwik, no matter what kind of work it is, it will always create duality according to the Prakruti. If you want Satwik result, you will have to make your Prakruti and nature Satwik. So, if you want to experience Happiness, you will have to make your Prakruti and nature Satwik and experience happiness and misery both with equanimity (Samata) and peace. How is that possible?  Answer is, do something to express equanimity and Tatasthata in the qualities of mind, intellect, chitta, prana and ego. Without doing this, we will get lost and unable to manage conflicts, puzzles and will get unhappy. If Tatasthata is developed, we will be able to think properly in such situation. So develop and express Tatasthata and Samata. How can we develop Tatasthata and Samata? It can be done by training the mind to keep peace and happiness. Make sure that during every incident there is presence of Samata and Tatasthata. When can this happen? It is possible if there is manifestation of the aim in the life. Human being cannot change the nature without it.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 317 - 318.

UNDERSTANDING DUALITY

We cannot experience Sukkha (happiness) for eternity or continuously from our external implements but we can train our mind, intellect, prana, chitta and ego in such a way that we can experience happiness. We can think in such a way that this arrangement is designed for duality. Light and darkness are together. Happiness and Dukkha (misery) are also together. There is darkness in light and happiness in misery. This happiness and misery will remain as long as there is such duality. So, when you experience Dukkha, if you bear it with mental harassment and disgust, the time period gets to be stretched and there is reduction in the capacity to bear misery. We should thoughtfully find the key to live life in such a way that  we bear the misery with affection. The reason being, misery, conflicts, friction, problems etc., are going to be present in our lives and it is not going to go away on its own. It will be there and will present itself. When Dukkha is expressed in our lives, may we develop patience to think about it with steady intellect, with peace and with happiness.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 317.

VAIRAGYA (વૈરાગ્ય, ANASAKTI, DETACHMENT)

 Raga means attachment and Vairagya means non-attachment or detachment.

Whatever karmas (work) come or coming our ways, and that also appropriate karmas, are the only karmas we need to do. These karmas need to be done with detachment. This does not mean that these karmas are done without interest and feelings. There should be no attachment regarding the result while performing the work. Moreover, we do the work with responsibility and our limitations for that work. We should continue to do work as it comes, without constant thinking, before and after the work. There should be no hesitancy and confusion in the mind. Whatever work comes our way, do it at that time and do not let it linger in the mind. As we do our work in this manner with understanding and detachment, we will be filled with Joy and intoxication of Vairagya. If some people say that we should take interest in other things while performing work, let them do that. There should be no contrariwise Bhava in our mind for them. We can go within (means being conscious of within as opposed to constantly taking interest in external world) only if we take interest in one only, the reason being our mind, senses, intellect, and chitta accept things in the same way as it receives. This means, if we keep interest in one only, senses, intellect and chitta will start taking interest in one (Shree Bhagwan). Then only it is possible to achieve 'going within' of the mind. When the life is lived with such vision, vruttie and tendency then the life lived is called life with detachments.  

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 337 - 338.

JIVA-NATURE — ATTACHMENT (આસક્તિ, AASAKTI) (2)

 Attachment stays within, in subtle or subtlest form. So human souls will keep on increasing attachments of things that can be enjoyed with the human senses. As a result they will gain nothing but misery. As mentioned earlier, attachment has vruttie to nourish and support subtle desires. For this reason human being spends whole life satisfying all kinds of desires and mostly he does not have any awareness about it. If we examine ourselves by going within, we will find that all our senses eyes, ears, skin, tongue etc., and not only that what we call ourselves in totality experiences sweetness in an unfathomable way in attachments. This sweetness is produced by senses and it is for their own enjoyment. So, till we make our senses without self-interest with efforts and change the direction of the habits, senses will keep on enjoying their own interest without any control. Many human beings are not even aware that their senses are busy enjoying in their own subject.

Senses have such tremendous interest in their objects that human beings do not think about misery that follows afterwards. Even if they think about it, they still cannot stop it. When our senses are attracted towards the activity that ordinarily we consider 'not good activity', senses know that it is not good activity because of our understanding, still the senses carry out the activity ignoring us. It is said in Gitaji (holy scripture) that happiness from the senses is Rajasik (out of passion) happiness and naturally results in misery.

When the Jiva performs the work with attachment, he gets restricted and bound by it. There is increasing suffocation, confusion and weariness. There is no limit to his worries, sorrows, afflictions, repentance and difficulties. He can never come out of it. What kind of happiness in this kind of experience of happiness of such a Jiva? He is not peaceful and comfortable even in his happiness.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1; Page 335 - 336. 

JIVA-NATURE — ATTACHMENT (આસક્તિ, AASAKTI) (1)

Life means the process of transmitting and manifesting accumulated Sanskars of innumerable lives that has come with Jiva's Chetan-energy, through the human body. Life changes every moment just like the flowing water of the river. Even then these changes are based on the old. Old Sanskars creates a path like the river creating an area for its smooth flow. Tendency of the flow of the life is towards the path created by old Sanskars and ordinarily new Sanskars are based on the old. For this reason, most human beings come in this world with heaps of Sanskars and leave the world with even the bigger heaps of Sanskars. 

If we examine the roots of happiness-misery (even the presence of such feeling), we will notice that attachment is present at its root. Attachment means feelings of affectionate partiality towards something or someone. Attachment and Hate is born out of such feelings and that results in duality of Happiness and Misery. Human being develops such a nature that results in finding his own happiness. He develops attachments to many things in the world, while he is intensely looking for his own happiness. As per law of nature, uncontrolled ship is destroyed in the vast ocean from the power of the wind and water. Human being meets similar fate. If we analyze ourselves seriously and with peaceful mind, we will find that at the root of all our work, there is attachment. Any human being who looks within cannot deny this;  because attachment is joined with the human body. 

All kind of Karmas (work) cannot be done without some kind of attachment. Work means activity and that is not possible without the desire to perform it. Desire is one characteristic of attachments.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 335.

PRANA (પ્રાણ) — LEVELS OF PRANA

 Element of Prana is very useful. So it is very important that Prana continues to be absolutely purified. Life gets purified only if Prana is absolutely purified. Not otherwise. How can Prana be absolutely purified? There should be development of higher tendencies in the lower kind of tendencies like desires, expectations, covetousness etc,. So becoming benevolent, helpful to others and being happy when other person is benefitted are common practices. It is also the function of Prana to develop good vruttie to experience Chetan or express the higher Bhavna for that purpose in higher stages of development. Prana is present in lower stages of development as well as in higher stages and so is with intellect. 

When can Prana be in higher stage? With constant practice and Vairagya (non attachment to worldly pleasures). I do not mean 'world is false' by Vairagya. It is sum total of no attachment, no insistence, no ownership, no greed and no ego. 

The function of Prana depends upon different stages of life e.g. Prana has certain function in a child but it changes as we get older.

In higher stages Prana expands, meaning there is less desires, anger, greed and infatuation. Expectations, desires, covetousness and feelings are the characteristics of Jiva-Nature. Prana's good vrutties gets to be less due to Jiva-Nature. When Prana gets to be sublimated (ઊધ્વૅગમન) at a higher stage it expands considerably. Believe that Prana is of higher level only when it is sublimated. It can be identified by its characteristics. It can be surmised that Prana is of higher stage when one is in the same atmosphere of the worldly affairs and one's vrutties are expanding meaning Prana is sublimating. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 333 - 334

PRANA (પ્રાણ) — CONTROL OF PRANA OVER JIVA-NATURE

 Prana and intellect are predominant in the life of a human being. The reason being, there is nothing but expectations, desires, attachments, covetousness etc., in life. We are aware of these things first, intellect comes second. All these vrutties of Prana are always in front and the intellect stays with Prana. Once in a while intellect uses sense of discretion and decides what is right and what is wrong but even here Prana stays in front.

Prana rules our body. It is strong and expresses our expectations, desires, covetousness, attachment-hate etc., and performs many functions of the body like eating, drinking, bowel movements et-cetera. There is a long list of things that Prana does in the body. Prana is predominant in our bodies and intellect keeps thinking about it. Sometimes intellect shows and evaluates the paths to follow. Sometimes it shows alternatives paths to follow. Even though intellect shows the way it is usually mixed up with Prana. So mainly elements of Prana and intellect work in the body. 

Element of Prana is more dominant than intellect in the dealings of worldly affairs. So if we want to follow the path of spirituality, both of them need to be lessened. This will not happen on its own. It is not their nature to lessen on their own. Their nature is to act according to the characteristics of Prakruti. It is impossible for them to change on their own. Then will you try to force them to change? We cannot force them. We are talking about changing them without using force. So there seems to be contradiction! To achieve this you must have great ambition, self-interest and eagerness for some higher element. Once you have this you can start the study and practice. You will experience the help in this as the time period of the practice increases. Elements of Prana and intellect are not only attached to Prakruti, they are also attached to element of Chetan (consciousness). We act in life as if there is no Chetan. We ignore Chetan and do no use for our work. For that reason, we do not feel that Prana and intellect are attached to Chetan. In reality they are connected to Chetan. As we contemplate more about this, both the elements of Prana and intellect become useful to us. Intellect helps our progress in the field of Prakruti and also it stay foremost in the progress at higher levels.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 332 - 333.