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.