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.