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.