WHY DO SADHANA?

 Why do we need to find Chetan (consciousness)? All these is Chetan only. Our talk, tasting the food and work are because of Chetan only. Then why all this hubbub to find it?  

There is lots of friction, sorrow, pain and misery in the dealings of the society. Yet we like happiness. We would definitely prefer if there is permanenet happiness. So people thought that we must find out ways for permanent happiness. Mahatmas had time in their way to experience permanent happiness. They found variety of tools to shorten the time. This kind of rigorous Sadhana can be done today also, but no body is prepared to do such Sadhana. The reason being, it needs purity of Chitta before Sadhana. 

Nature abhors vacuum. Even the sky cannot stay without some air. Nature does not allow vacuum. Similarly we are full of objects of Jiva-Nature. It is not that there will be vacuum if we get freedom from this objects. This space is filled with Chetan. Chetna acts this way because it is covered with many sheaths of nature. If we get freedom from these sheaths of Prakruti, Chetan expresses automatically. 

What is ignorance? It is not to recognize our own original form, and act without knowing or experiencing our original form.  So, how can we remove this ignorance? Such a question may arise naturally. If we develop heartfelt knowledge and awareness that we are rotting in the ignorance, there is a definite chance for the Jiva to wake up from such ignorance.

Fundamental transformation of life is not possible without the presence of certain level of Sadhana. Whatever we want to achieve, can be achieved by Sadhana. Great effort is needed to achieve it. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 463 -464.

LET GO OF RESPECT AND WELCOME INSULTS.

 All the dealings in Sansar are present due to mind. So, giving up of physical worldly interactions or Sansar is not true giving up or sanyas. At the same time, if giving up is done by mind with knowledge, it will bear some fruit. When we get respect and honor and if we take any interest in it, there will be lessening of the penance. If we can keep such situation secret, then only Sadhana can bear fruits. Positive merits (Punya) gets to be less with respect and welcome. We need to always remember that, when we become  comfortable and well adapted with hunger, misery, insults and keep love for people who keep oppositional attitude towards us, we will be comfortable everywhere. Sadhak who considers insult as nectar and respect as poison, never experiences downfall. Ego of the body increases with respect.  

Pujya Shree Mota

Jivan yog, Edition 1,

Part 1, Page 448.

SADHAK NEEDS TO DEVELOP CERTAIN BHAVNAS — (2)

The following Bhavnas need to be developed by sadhak with Bhava of concentration ;—

Sadhak needs to reduce sternness and develop sweetness in speech by developing eagerness and absorption in sadhana and clarity in speech. Speech should be always truthful and always discouraging falsehood. There should be enthusiasm about gaining knowledge, keeping honesty with friends, and keeping Bhavna of respect and honor towards elders. He must have respect for the Guru and seriousness regarding Chitta. There should be presence of interest and appreciation-Bhava of the Gunas (qualities). Sadhak must develop Bhavna of devotion towards God and perform all works for the sake of the love of God. He should never take part in or encourage anything that is against above mentioned Bhavnas. 

If there is no significant gain or loss, we should agree and not argue with stupid or deranged person, child, stubborn man or woman, elderly or  people you respect. There is lot of peace in that attitude.

We should act with such an attitude and Bhava that we receive mental peace, satisfaction, easiness and happiness. If someone takes something of yours, be satisfied. If we do injustice, to someone, ask for heartfelt forgiveness with humility. If there is conflict and bad feelings when we receive something, let go of that thing with love. If we experience attachment or hatred with our contact, it is better to let go that contact with understanding that we should not create such situation again so that we come in contact with same contact again. We should be happy and accept all kind of instances that come to us by the will of the God without any kind of expectations. We should accept it with heartfelt enthusiasm, understanding the purpose of such incident and with the Bhava that this is for the development of our lives. There is a possibility that there may be expression of higher Bhava in us. 

One who may have lots of things or not, if one accepts few things and gets satisfied, that one experiences satisfaction and is truly happy. One who has lots of things but still keeps on expecting more and new things is miserable and poor. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 447.

SADHAK NEEDS TO DEVELOP CERTAIN BHAVNAS — (1)

 BHAVNAS OF FRIENDSHIP, COMPASSION, JOY AND FREEDOM FROM DESIRES

As the Bhavna of friendship matures, feeling of rivalry becomes less. As the compassion is being developed and expands with knowledge, we experience diminishing ego. When all kind of happiness and joy develops, jealousy gets to be less. With freedom from desires; diminished greed, conflicts, Moha and attachments are experienced. For this reason, sadhak should not give lots of attention to remove all kind of habits of Jiva-Nature but instead focus on developing Satwik bhavnas like friendship, compassion, joy and freedom from desires with attention, awareness and knowledge. 

When this kind of Bhavna is expressed, there will be development of appropriate Calx (Matra). In Ayurvedic medicine, to prepare the Calx they give example of Bhavna as a put (Process to increase the concentration of medicine). All of you may have knowledge of this matter. We should give many put of Bhavna with knowledge to elevate our Jiva prakruti to a higher level. Without expression of such Bhavna, it is not easy to remove Jiva-Nature. 

Insults, too much Sleep and gossip are detrimental for Sadhak and we should get rid of it with knowledge. If we find that our heart is in all these things, understand that we have not developed appropriate level of Sadhana in us. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 445.

SADHANA — WHAT NEEDS TO BE DONE

 We need to practice keeping Chetana-Smaran bhavna of Guru in front of the vision of mind and heart with love and devotion. This should be done from the time we wake up till we sleep. Whatever springs up in the mind, offer it at that time with Bhava of love and devotion, with alertness and awareness. Stop forming chain of thoughts. All these need to be practiced with knowledge and awareness. Then only there will be some progress. We must continue to watch our Jiva-Nature and remove the bad qualities with knowledge. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 442.

COMMON ACCEPTABLE METHOD OF SADHANA

 When we want to follow this path, first thing that needs to be done is to analyze our prakruti, nature, thoughts, vrutties etc. and examine its roots. 

We are definitely capable of thinking about ourselves. When we watch our thoughts and vrutties that arise in the mind from the contact with various kind of people that come in our contact, we can understand our own Jiva-condition.   

We need to change our living - interaction ways, communication methods, understanding etc., from its roots. 

There are three kind of Gunas (qualities), Satwa, Rajas and Tamas. We need to understand very clearly regarding the predominance of certain Guna within us. 

Superficial understanding of our intellect does not help even a bit in the understanding of the path of life.

If there is a need to take step in the direction of the development of life, we must have the readiness to accept it with true understanding, eagerness, enthusiasm and must reach a stage of acceptance (SVIKARATMAK BHUMIKA). 

The Jiva that understands self clearly, does not care or give importance to understand others. Such a soul does not interfere in others affairs. 

This path ia a path of faith, 

Many are in one and one is in many. We are divided outside in many so we need to look within and become one from many. This means we can be one with infinite sadhana. Whenever vruttie turns outwards, we can be alert and bring it back. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 434.

KNOW YOURSELF (6)

 FAITH

Faith is an integral part of this path. If we make an effort with true Bhavna (intention), faith becomes creative and lively. Faith leads to knowledge and if faith is present, intellect automatically develops. There is expression of good qualities-strength if there is faith. It gives us new birth in life. We will not be able to progress in this path without faith and trust at the base. It is possible to create faith with long term efforts and study if efforts are made with sincerity, but all these require great patience. 

We should continue to do whatever we can and try to be as alert and conscious as possible. Also, pray repeatedly with love-devotion for His blessings-help. We should also continue to lessen infatuation, jealousy, anger, I am etc. with awareness. Everything will fall in its place slowly.  

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 439.

KNOW YOURSELF (5)

 UNDERSTANDING VRUTTIES (FLUCTUATIONS AND MODIFICATIONS OF THE MIND) AND REMEDIES.

We carry many kind of sexual desires, anger, greed, infatuations, liking-disliking etc. We will need to come out of its puzzle and that also with love and enthusiasm. It is natural that we have liking for our clothes and jewelry but this is minimal Moha (infatuation). We may be able to let go this easily. There are many kind of infatuations. It has many forms and appears in many shapes and sizes. So we will need to understand the flow of sexual desires, anger, ego, greed, infatuation, jealousy etc, clearly according to our present understanding. By the grace of Shree Prabhu, if we can be alert and aware, and learn the art of being separate from them at the time when it (vrutties) arises, then there is a possibility to be separate from them completely. 

If we understand and be aware of the steps that we take towards the path we want to tread and understand measures-characteristics factually developing within us by following such measures, we are alone but never lonely. Living awareness of our chosen path is our true guide. 

One who understands one's self does not care or give importance to understand others. They are so busy with the activities to understand the self, others become of minimal importance. Others are there but only as Nimitta and to provide a stage for training and expressing the self. When we start treading this path, we will understand our stage by evaluating our behavior, reactions and feelings from every contact with every person, 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 438 - 439

KNOW YOURSELF (4)

 HYPOCRISY

Hypocrisy plays a major role in every person. It can give rise to such incidents in life that we cannot even imagine. It can convert falsehood into truth. Such are the plays of its tricks. There are immense mental turbulences and conflicts when we see through our own hypocrisy. This is lot more difficult to handle than our usual belief and understanding.

It is not that, there is no hypocrisy in the life of people who have true and intense longing. It may be that there may be even more hypocrisy in their lives. If we want to remove hypocrisy from within us, we need to have longing for the development of life, hard work to achieve it and prayers to get help of Prabhu-Krupa with humility. We also need to keep Prabhu-Bhavna in all our efforts, all our daily activities and our interactions involving feelings and emotions. When such living and creative habit is created with these efforts, the power of hypocrisy starts to become less. When we live with such Bhavna, there is no easy way for the hypocrisy to enter and take hold of our life.  

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 437 - 438.

KNOW YOURSELF (3)

 If we develop real longing to follow this path, we must change our living habits, communication skills, understanding of our behavior and level, right from its fundamental base. Shree Bhagwan can be our close friend if we have the genuine longing to flow towards Him. Just as a stick to the blind, He inspires and guides us. This can happen only when our mind, intellect, chitta, prana and ego are following Him. If we show heartfelt enthusiasm, faithfulness and honesty in taking right steps of this path, we will definitely succeed. It is not much important if you took half a step or full step. The most important thing is whether we had enthusiasm and honesty of heart and mind, faith, sincerity and understanding of the purpose of taking these steps. We must pay attention to all these while we follow the path. 

There are three Gunas Satwa, Rajas and Tamas. We must understand clearly which Guna is predominant in our nature. If we feel we are slowing down, then we must find the ways to be active. We will never progress if we continue to be the same. We will definitely feel our enthusiasm and happiness within, if we really want to try and progress. 

There must be strong determination and that means, we act as we have decided. Acting in any other way, we may lose our life but should never go wrong way. We cannot progress in this path without firm determination. We may use our intellect to think about it but its superficial understanding never gives us any forward movement. Its understanding is like constantly changing witch. For this reason, we do not need understanding of intellect. We will follow the Bhavna with heartfelt enthusiasm. That is the right way to win.

Other thing is, if we are faced with circumstances where right steps need to be taken towards development of life, we must possess enthusiasm, eagerness and stage (level of understanding) to accept it in its true sense (Swikaratmak Bhumica).

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 436 - 437.

KNOW YOURSELF (2)

This path has only one way traffic. We have to keep Bhava of Goodness towards everyone, meaning develop it. No matter how much injustice someone does to us or spoils our reputation, we must wish that someone goodness and success, and have longing for his well being. Moreover, if we accept that whatever happens to us, fundamental reason is within us and if this is accepted as true fact with heartfelt enthusiasm, and our mind and heart have longing for behaving accordingly, then victory is assured by the grace of Shree Prabhu. All this is easy for the one who has developed true longing with honest faithfulness and enthusiasm. If we have true longing and desire to follow this path, the first symptom is that our vision that was focused on others now is turned within and observing ourselves. If we can experience this transformation by the grace of Shree Prabhu, then we can definitely understand and believe that we will definitely progress on this path.  

If we have awakened true longing, the factual result must be our waking up and taking actions. If we cannot wake up and take actions then understand that we have not awakened true longing within us. We cannot start or progress in this path without awakening heartfelt true longing. 

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Pages 435 -436.

PATH OF SHREE PRABHU — COMMON WAY OF SADHANA — KNOW YOURSELF (1)

 First we need to analyze and examine the roots of our own Prakruti, Nature, Thoughts and Vrutties. If we develop an awareness about present status of our nature and what we need to do in future, this difficult path is not that difficult.   

We must continue to observe and analyze ourselves clearly with balanced mind (Tathasthata). We are definitely capable of thinking about ourselves. We can understand our own Jiva-Condition by observing action and reaction as they develop within us from the contact with different individuals.   

We will have to know our real nature, what kind of Prakruti we have, and what kind of understanding, deadlocks and prejudices we have in our intellect. We need to analyze our mind and other inner implements (like Prana, ego etc.) without mercy. 

There is a need for removing all kinds of illusion for the one who wants to tread the path of Shree Bhagwan. Bhagwan lets one to experience by many ways. One will understand whatever way one wants to understand. As a matter of fact, one will have to understand what kind of soil one is standing on. There is no need to be sad, get angry, dislike or ignore someone. Only we need to understand clearly that this path is vastly different. 

In this way' traffic is one way.

Pujya Shree Mota

Jivan Yog, Part 1,

Edition 1, Page 435.

SAMARPAN (OFFERING TO GOD)

 What kind of offering needs to be done?

In the path of Sadhana offering everything is the best, easy and natural tool. Sadhak needs to offer everything at the feet of Shree Bhagwan with love, devotion and awareness. This includes all work, thoughts, vrutties, feelings, Bhavna, Bhava, forces of Prana including sexual desires, expectations, infatuations etc; and insistences, understanding, liking and dislike of the intellect. He needs to get rid of everything with Jiva-Nature. Such offering does not happen in short time. It continues to happen slowly, and that also only when it is done with knowledge, awareness and alertness. In the beginning the Jiva even cannot remember that he needs to offer himself. It all depends upon the preparation and eagerness with love and devotion. For this reason, Sadhak needs to evaluate his within frequently. 

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Pages 428 - 429

SAMARPAN IS POSSIBLE ONLY AFTER THE EGO IS REMOVED

We need to behave as if there is no Sansar even though we live in it. All the works of Sansar are not ours. All the works are done by Guna-Swabhava of our Prakruti (nature) that is also expressed outside. This means, these works are not done by Chetan (consciousness). We can not offer appropriately and completely to Shri Bhagwan with love and devotion, without first getting rid of Vruttie of ego. If we do offering just by saying or even by thinking that ' I offer you everything', it is not useful in the progress of life. Shri Bhagwan does not like this kind of offering and there is no force behind it. 

Genuine Yagna of Samarpan (offering everything to God)—

It is essential part of the Sadhana to do all kinds of Samarpan with Bhava. It is not that we need to get rid of all physical and subtle things. It is necessary that we get rid of attachment, feeling that this is mine, infatuation etc. and develop complete non-attachment. It is also very necessary to develop understanding with knowledge, that all these belong to Shree Prabhu and all we do is for the love of Shree Prabhu. It is my understanding that there is some fault in the belief that, just by donating millions of dollars removes attachment and feeling of ownership in money. It is true Yagna of offering when there is no enjoyment and pleasure out of money but money is used according to the dictums of Bhavna of Sadhana for the progress in life.

Pujya Shree Mota

Jivan Yog, Part 1

Edition 1, Page 423 - 424.

BHAVNA OF OFFERING (SAMARPAN) TO SHREE BHAGWAN — WHAT DOES IT MEAN?

 CLEANSING OF MIND AND OTHER INNER IMPLEMENTS

We need to let go gross meaning of the Bhavna of offering. Detailed meaning of Bhavna of offering is whatever exists anywhere belongs to Bhagwan. Making use of all these things in His way, together with living the life His way with His Bhavna, and expressing such Bhavna in life to make life divine, and use all these with knowledge and devotion with such Bhavna, vision and actions; and when that is offered to Him, it is called offering. When we offer gross physical things and do not follow above dictum, it is not offering. Just as, we carry a stick or such other weapon in the forest, we feel as if we have some kind of support; Bhavna is also a kind of strength (energy). When it is practiced regularly for long time, we should experience His support, warmth and shelter in life.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 422.

 

TRY TO CONTAIN THE OUTBURST OF NATURE WITH UNDERSTANDING

 Sadhak needs to keep living awareness that while performing every work, he should not be completely guided by his nature. This means he should not be a slave of his own nature. Otherwise he will never achieve his goal of life. It is possible that Sadhak in the initial stages may not be able to keep control over outburst of his nature (for example getting angry) but if he is at least aware of it, then next time when similar situation arise, he will be able to control the outburst. Sadhak who is even not aware of it, will never progress in life. It is not proper for the Sadhak to be aware of the outburst after it happens. Sadhak must be aware at the time of the outburst. 

We need to give great importance to this. When someone realizes after the fact, it is like being aware, after behaving badly under the effect of alcoholic intoxication. We may face similar situation. It may be proper if someone has deep and powerful regrets after the incident but for the Sadhak of life, it is not proper to be aware after the fact (being not aware at the time of the outburst of his nature). Such Sadhak of life must develop increasing awareness, then only we can say that there is understanding behind his actions; this means Sadhak who was aware of the outburst of his nature after the energy of the outburst was used up, now he is aware of the outburst before or at the time of the outburst. 

Pujya Shree Mota

Jivan Yog, Edition1,

Part 1, Page 415.

 

BE SEPARATE FROM VRUTTIES.

 We do not need to ignore expectations, thoughts and wishes that arise within us but we do not need to give them space with love. We must separate the mind from outer pleasures and minds vruttie of its right and ownership. We need to consider tender feelings, vrutties, thoughts, Bhavnas, interests, desires, expectations that are within us or arise within us; separate from us and act accordingly. We should understand that all these belong to mind and sense organs (indriyos), and not only that we need to be constantly aware that they do not guide us. There should be an attempt by us to stay above it and develop balanced mind towards them. With all that, we should constantly remember Bhagwan and offer everything at His lotus feet.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 413.

OUR TENDENCY TOWARDS NEGATIVE VRUTTIES

 Roughness of nature (Swabhava) means awakening of contrariwise feeling towards others. If we believe that we should not care about it at all, it is like falling in the ditch with eyes covered with bandage. Just by ignoring negative vrutties of Jiva-Nature it does not disappear. As a matter of fact, such rough corners of our prakruti or nature should sting us a whole lot. Until we feel that it is our weakness or fault and it is great hindrance in our Sadhana, we will be not able to get free from it. We can be alert about it only when such vruttie stings us. 

Some people say that we should not show any interest in such thought, vruttie or feeling when it arises. Presently for me and you this is not possible. They should tell us this truthfully and give us true understanding about it like,' brother when thoughts and vrutties arise, it continues in the form of chain and if there is fault of anyone, it is our own fault. The reason being, we have attachment and interest in certain thoughts or vrutties, and until this attachment and interest is removed it is not possible to ignore such thoughts and vrutties. For this reason, we should continue with our main activity that we are handling at present. If there is no interest, enthusiasm and liking for it, we may not be able to attend to that activity wholeheartedly. In reality, we will not be able to do anything, unless we become aware, alert  and rise up. Nothing will happen unless we become active and alert. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 412 -413.

SAY GOOD BY WITH LOVE TO NEGATIVE VRUTTIES.

 We must master the art of saying good by to the negative reaction that develops within us from the tendency and behavior of the other persons. This may happen many times in the beginning. Moreover we should also master the art of saying good by with love to whatever is going on in the our mind. This means we should not make any chain of thoughts with understanding from any thought, vruttie, feeling or Bhavna that spring within us. We should be alert with awareness to see that the vruttie passes by on its own. When this is practiced for a while, reaction and counter reaction will go away completely and there will be expression of 'going within' in increasing strength in life. We need to step back from the disturbances in life. This cannot be achieved with artificial pressure. Know that this is possible only if we rekindle the strength of our ultimate aim in the heart and realize its need in our life. For example, some people used to tell me lots of unpleasant things during my Sadhana period. To make sure that this does not leave bad imprint within me, I used to say good by with love to such vrutties and I used to write poetry to achieve this aim.   

Pujya Shree Mota,

Jivan Yog, Edition 1,

Part 1, Page 411 - 412.

WHAT IS VRUTTIE (PENCHANT, TENDENCY)?

 Human being is very careful to spend money in Sansar, but he mismanages the free gift given to him naturally, and hardly any Jiva is even aware of it. The capital of the vruttie of the Jiva is in the form of energy (Shakti). We can experience in the worldly affairs that new creation is done by vruttie. The kind of creation depends upon the kind of vruttie. So, the Jiva who wants to follow the path of Bhagwan must observe the kind of vruttie and thought commiserate with his actions. The Jiva who tries to observe his vrutties and thoughts with impartiality and knowledge, and tries to keep vrutties and thoughts of  higher category at that time, experiences that Vruttie is a form of energy. 

Vruttie plays major role in whatever happens. Vruttie is shaped by vruttie. Nothing happens without the expression of vruttie, and vruttie is always expressed while in Jiva-Nature. No one can stop it. So, it is in the hands of the human being to keep alertness filled with awareness,  knowledge and devotion in the vruttie. Jiva will act according to his habit only. Jiva who desires to go higher or lower will definitely go higher or lower. Karma can be good or bad, and  human being will get all kind of karmas in life. Every Jiva understands the karma according to his understanding. Many people who are good at dealings with others use subtle methods to get their work done. Others may not have any understanding of their methods. So the karma gets done according to intensity of the awareness. For this reason, we always understand what was our level in past, what is at present and what it would be in future from the development of the vruttie. Whoever tries to understand himself thoroughly, will definitely understand himself, and if he understands, he will definitely wake up. 

When we develop vruttie at certain level, we can experience that this vruttie will move us in the other subjects at similar level. As for example, if we develop vruttie of hunger, it will engage our mind in eating. When there is a vruttie of taking a bath, it will definitely engage the mind and body in that topic. If a developing vruttie makes us enter in the similar subject vruttie, then only we can know it as a vruttie of similar kind of topic. It is not easy to keep vruttie without expression. There is natural measure of the vruttie, like it will guide the mind in that particular topic, it is different matter if it is fulfilled or not. So vruttie always guides the mind in the subject of vruttie. Thus Vruttie is movement, it can never be elastic. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 409 - 410.

DO NOT FORM CHAIN OF THOUGHTS (2)

 Afterwards our awakened Tathasthata (impartiality) develops more and more. Just as any tendency spreads over period of time, tendency of impartiality also spreads over time. As it develops, it leads to Samata (equality). Samata leads to equanimity (સમત્વ) that in turn leads to sense of being a witness (સાક્ષી). So, watching the thoughts and preventing its chain formation is a small tool but if it is used in day today life, it can result in great benefits (it is a big deal to reach a stage of being a witness). 

If we can be a witness of thoughts and yet cannot control the flood of thoughts, it is ok. We can become at least a witness! The tendency of being a witness will become stronger over a period ot time. This tendency that is trained by impartiality gets stronger. We can deny our involvement in the thoughts at this stage. You can say, this is negative and I do not want to take part in it. You will be able to deny these thoughts. This leads to another stage of denial. 

You just keep watching the thoughts. We practice only this and the second step is not to form the chain of thoughts. This (denial of thoughts) is the third stage. As your stage becomes being a witness of thoughts, you can see that particular vruttie that presents is positive or negative. We develop sense of discretion (Vivek). After that you can deny to take part in negative Vruttie. We can gain such strength and energy. 

Lot of thoughts come and go. We should not form chain of thoughts because of our attraction towards the thoughts. One who let go thoughts as it is, virtue of impartiality develops naturally. If one does not do any other Sadhana, but only does this (do not form the chain of thoughts of many kinds) one can know one's true self. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 401- 402.

DO NOT FORM CHAIN OF THOUGHTS - (1)

 We do not need to store anything (from the past, present or future) in the mind. Whenever thoughts arise from the impressions of the past karmas, we should not form the chain of these thoughts. This process lessens the effect of thoughts. This is one of the major processes of the Yoga. The effect of the Sanskaras (old impressions) of the Chitta gets erased automatically, in proportion to our efforts to stop the chain formation of the thoughts with awareness. Only after that we can be like clean slate. 

When we are in Jiva nature, if someone talks about our mind, intellect, chitta, prana and ego, our inner self has a habit of starting to think about it. With the first thought, its corresponding second thought and the third thought produces a kind of continuity or chain. While in Atma, there is spontaneity in the expression without the thought. So, what should we do? Over a period of time, we should create a habit that when we are performing a task it is ok to think about pros and cons of the work but when we are not performing a task and mind starts to form chain of thoughts, we need to stop forming the chain of thoughts with awareness and knowledge. We can tell the mind that presently this is not your work. If the mind keeps thinking randomly and forming chain of thoughts we need to tell the mind that this thinking of yours is useless and not needed. So what happens. Just keep noticing the thoughts and be a witness of the thoughts.  So, there is a possibility to develop the lively tendency to become increasingly Tatastha (detached, impartial).  

So we have developed a stage where there is a possibility to be separate from the Prakruti (nature). This is a small step. Keep awareness and do not form chain of thoughts. This is a very small step but we can get the force and enthusiasm to be expressed at the level of Atma.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 400 - 401.

WAYS TO BE FREE FROM THOUGHTS.

 It is always best for the Sadhak to find a way, when the thoughts seem to stick and do not go away. When we are busy with thoughts and its chain formations, if we become aware of it, we should start Naam-Smaran or pray to Bhagwan and ask for His grace and help. If we continue to experience thought-chain forming in the mind, we can also sing a Bhajan, think about it or do deeper analysis. If this does not help, we can also remember- think about a holy person for whom we have developed attraction and absorption. So, at any cost we should find the solution to be free from the chain of thoughts. If we do not find solution, thoughts will keep on doing whatever it does and we will continue to be in delusionary condition.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 399 - 400.

MAUN (મૌન) MEANS QUIET MIND

 Power of the mind is in reality a very powerful energy. It is peaceful, deep and mysterious. When peaceful and stable mind is still and quiet in a Jiva, that Jiva can go over such a quiet mind, never otherwise. It is possible to experience glimpses of the Chetan (consciousness) at this level. Sadhak needs to have this experience while doing Life-Sadhana of being free from all kind of thoughts and in the end becoming thoughtless. At this level of development, Sadhak understands himself properly. He experiences the energy that can control himself by himself. Such is the art of life. So, first we will have to engage ourselves to quiet the mind from its unsteadiness, lack of peace, imaginations and half- haphazardness. This is the best path to guide the mind appropriately. It is also possible to control the mind with the help of the intellect when it is possible to keep focus and solitude in intellect commiserate with development of life and there is no delusion and imaginations about it in the intellect. Other way to quiet the mind, is to separate the mind from within. It is possible to quieten and balance the mind by both paths. So, it is profitable to continue with experiments. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 398 - 399.

REMEDIES TO CALM THE MIND

 Some people may ask, how can we calm or still the mind? First remedy is to develop the awareness with knowledge of being separate from all kind of activities of the mind. After being separate from the mind, do not take interest in any and all kind of the activities of the mind. Keep watching it with equanimity (સમતા) and balance. This means stay as witness and watch the mind. If this process is done in correct way, we will experience that the mind is being quieter. Second remedy is to discard whatever springs up in the mind, and concentrate it on Naam-Smaran or Bhavna or Chetna of the Guru or on the peace in the heart.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 397.

CONFRONT THE OUTBURSTS OF THE MIND

 Whenever something (thoughts, emotions etc.,) bubbles up in the mind, at this time we need to firmly think that all this is not our real form and try to be separate from it. As we stop getting mixed up with thoughts, emotions, imaginations, forces of Prana of the mind and intellect, it will still continue to bubble up. This will be of many kind. Sometimes it can become so strong that poor Sadhak can get lost and confused. Even then, these moments are truly and appropriately testing his strength and determination in life. Only such a Jiva who understands this in the heart, that the true life is to take such a step in the path of the development of life, will survive this test. Others will perish. 

What we need to do is to develop the habit of the mind to think only of one subject and prevent it from thinking of variety of things. Try to keep the mind on one subject and if it moves away from it, bring it back to the same subject. If it is possible to keep the mind in the Chetna-Smaran or the holy Bhavna of Guru, just do that. It may become or happen easier. Here Sadhak needs to be more alert, careful, with the Bhava of knowledge. 

Our only work is to see that our mind stays engaged continuously in Sadhana of life. Know that knowledge and awareness of this fact need to be remembered and put in practice of our work, relationship and behavior in the dealings of society. 

Nature of the mind is to run aimlessly but if we can concentrate and focus on only one thing, mind may find it easier. 

Pujya Shree Mota

Jivan Yog, Edition 1

Part 1, Page 396 - 397. 

TRY TO GO ABOVE THE MIND -- WAYS TO ACHIEVE IT

 We will never make it, till we think about ways to go above the mind with understanding and knowledge. To achieve this, we need to reduce thinking by mind as much as we can. We need to make strong effort to keep mind peaceful and blank for five minutes (or at least 2 or 3 minutes) at times other than the time for prayers and dhyan (meditation); and even after that do not let the thoughts come on its own (it is better if no thoughts come at this time) and tell the mind,"now you can think whatever you want" and give the mind complete freedom. At this time do not become one with the thoughts but just observe without any interest, as a witness and with Tatasthata. Afterwards we can analyze this thoughts, think about its appropriateness and then explain to the mind. This kind of practice is very necessary to achieve the state-condition of mind as described above. It is necessary to be alert and awake to see that mind carries out our wishes and that we are not guided by it. Mystery, plays and expressions of the mind are very powerful. It tries to keep us in darkness by any means. 

We will have to let go the old understandings and ideas of the mind otherwise we will try to follow mind's decisions. There are many kind of faults in its decisions. Mind does not like to be open. 

So far we have allowed the mind to do whatever it wants. We have walked according to its wishes and worked according to its instructions. It is natural that when we decide to go in opposite direction, it rebels against us. If we surrender to the mind at such times, mind wins and we are defeated. If this happens it is almost impossible to come out of it. Mind will definitely protest when we try to achieve higher level. It protests by producing despair, lack of enthusiasm, uncomfortable feeling, confusion and many such maladies. At this time try to be separate yourself from such tendencies of the mind. It is hard to swim in the whirlpool of water in the river. Similarly when there is presence of such whirlpools in the mind, it is extremely difficult to think and behave differently by keeping equanimity and balanced mind. Yet, if there is focus and absorption to be separate from the mind, we can definitely separate ourselves from the mind.  

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 391 - 392.  

MIND'S GURU IS MIND

 Dayaram (a saint) has written in one of his devotional songs that ' you will find the truth if you make mind its own Guru.' He has shown the real key of the Sadhana in this devotional song. We need to make mind its own Guru. One may have a question, how can we do this? Mind tries to trap us completely in its ripples, imaginations, flights, thoughts, tendencies, feelings etc. At such times, awakened mind (higher mind) can always help the lower mind and prevent it from being swept away in the force of lower mind. When we have developed genuine eagerness and strong desire then only our mind becomes completely awakened. Even then, there is expression of many kind of sanskaras that has been lying dormant. At this time, the awaked mind always draws our attention towards it. It also makes us alert to separate from such thoughts and feelings. This is also the fact of the progress in the path of development of life.  

Pujya Shree Mota

Jivan Yog, Edition 1

Part 1, Page 388.

WAYS TO CHANGE THE MIND

 The main tool to change the mind is constant and same intensity Smaran of Prabhu with love and devotion. Naam-Smaran of Bhagwan is the best tool to nudge the mind out of its habits. Whatever mind thinks, it is best to mix Naam-Smaran with sincerity of mind and heart to change the result of this thinking. When this happens, it is for sure that the force of the thoughts, its effect and impressions (Sanskaras) will be less. It is like, when something is added to poison that dilutes its effect, it is possible that there may not be the same bad results. Similarly, if we continue to do Naam-Smaran of Bhagwan with understanding and Bhavna in all the activities of the mind, we can be free from the clutches of the Sansar (worldly activities).  

Second tool is the practice with determination, to keep alive the Bhavna and Dharna (mental thought) of Shree Bhagwan in all the daily activities. 

Third tool is to continue to develop good qualities (Gunas) like Samata, peace, patience, equanimity, compassion for others etc., in our lives. If we have developed sincere Bhavna to make the Bhavna of developing our lives, we develop the understanding from experiences that whatever happens is for our own good. For this reason, every Sadhak will need to do at least this much to be free from all kind of clutches of the mind.

By the grace of Prabhu, if we can keep the mind in Bhava, there is nothing that will disturb the mind. It is my own experience that mind cannot be controlled completely by following certain rules and good behavior. So instead of trying to restrain and control the mind, we can take refuge in the higher energy than mind with Bhava of love, devotion and knowledge. We can transform mind, Prana etc., in its proper form easily with the help of intense prayers and Blessings-help-energy of Bhagwan.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 386 - 387.

MIND AND SANSAR (WORLDLY LIFE) - (4).

 

Human being cannot get freedom from anything till the nature of the mind is changed. For this reason, all religions have given lot of importance to the training of the mind. The main tool to train the mind is creative and lively Bhavna to understand the life and what direction we want to take the life. It is a matter of fact that Jiva will never be happy from the activities of Sansar. It is not easy to quit Sansar. SANSAR IS NOT ATTACHED TO US BUT WE ARE ATTACHED TO SANSAR. So only there, we need to the change the direction of the mind. Mind will not change by itself. For that reason, we need to do Sadhana. 

We cannot go further without the mind. With cooperation of the mind we can go lot further. Mind has to cooperate to belong to Bhagwan. If that is not the case, there must be heartfelt attraction to achieve that. Jiva is used to Sansar for a very long time and Sansar has not prevented anyone from leaving it. It is not proper to blame Sansar for it. One who wants to leave Sansar will leave Sansar. One who does not want to leave Sansar, tries to find the excuses. There is nothing like obstacles. If there is any obstacle, it is ourselves.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 383.

MIND AND SANSAR (WORLDLY LIFE) - (3)

 As long as there is a view point of Sansar in every activity misery of Sansar is going to continue. This can end only if our mind desires it and we have made firm decision to end this misery of Sansar. All the Sansar is within us and what is outside is also not separate from us. If such lively and creative understanding develops within our hearts, then our relationships with near and dear ones (Swajans), are not anyone else but factual living entities (relationship) of our own Karmas. If we develop such factual knowledge by heart and we consider it appropriate and true by heart, our mind will develop One-Bhava and Bhava of Harmony with others. When this happens, if our Swajans do not behave with us appropriately, we will experience lesser and lesser  degree of misery, conflicts, bad feelings, unhappiness etc., arising out of such incidents. If we fail to develop heartfelt Bhava of Oneness in our hearts towards our Swajans and others, human being will never be able to experience true spiritual oneness. 

World appears different to our eyes, the reason being we have become separate and staying separate, but truly at the level of Bhava and knowledge, it is continuously one. Similarly, and in spite of appearing different, Sansar is still one because it is our own extension, has been developed by us and kept it in its original form. So, know for sure that Sansar can never be gotten rid of by Jignasu (one who wants to explore spirituality) without first removing the vruttie of Sansar from the Sansar. We have started the Sansar, we have nourished the Sansar and we have maintained the Sansar. So, we will have to become factual holy Bhavna ourselves to change Sansar in the holy Bhavna. When that happens, Sansar is not going to be separate from us. We are the reason and not anyone else, for whatever happens. We will have to keep this in mind and practice it with such Bhavna in our hearts and express it while performing the action in the world. For this to happen, there is great need of purity and subtleness of the intellect. This cannot happen without living and creative practice of such Bhavna. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 382 - 383.

MIND AND SANSAR (WORLDLY LIFE) - (2)

 Moreover mind is a tool for our thoughts. For this reason, if we want the mind to be our best helper in life, we must make sure that it takes interest in spiritual life. Mind just does not become interested on its own. For this reason we have to control it with a rope around its neck and to pull it back repeatedly so that it takes interest in spiritual life. It is like a calf that is tied to the post. The calf can move around it but cannot get separate from the post. We have to make sure that mind constantly thinks about higher life. 

Mind is the one that keeps us tied down to Sansar; there is nothing like mind in the universe to keep us in Sansar. It is a wonder that, even though we are not tied down by the mind, we always behave as if we are tied down.

Whatever everyone does is for the purpose of being happy. The purpose of anyone's activity is to be Sukhi (happy and comfortable in life). Inspite of that, it is the experience of everyone that they do not get expected happiness and Sukkha from the their activities. Moreover, the kind of genuine happiness also depends upon the kind of mind. Also, the kind of misery and happiness depend upon mind, its level of understanding and the surrounding circumstances at that time. Human being may be experiencing misery but he is always waiting to be happy. If there is no genuine happiness in someone's life, it is not possible to sustain the life. As long as all the activities are viewed according to the viewpoint of the worldly affairs, there will always be attachment- hate, happiness-misery, weariness, harassment, anguish, difficulties, puzzles, clashes, confusion etc.   

Pujya Shree Mota

Jivan yog, Edition 1,

Part 1, Pages 381 - 382.

MIND AND SANSAR (WORLDLY LIFE) — (1)

First, we have to train the mind. The universe is perceived according to the mind. It is not possible, even to enter the field of spirituality till we develop the mind so that it can keep peace, patience, balanced approach, happiness, appropriate sense of discretion, equanimity etc., in all instances in life, in relationships, and the work.

Unless the mind becomes Shiva-Sankalp-like, the thoughts in the mind will always be worldly in nature. So we need to do Sadhana to gather and stir up the mind to gain active and lively inner strength. Mind comes under control slowly with Sadhana. If, we train the mind to develop Bhavna to differentiate appropriateness or inappropriateness of the work with knowledge, devotion and understanding, nothing else can factually help us like the mind.  

Threshold is the first thing that we have to cross to enter the house, as it connects inside and outside of the house. We cannot enter the house without first crossing it. Similarly, we cannot enter the house of Chetana of life without first crossing the threshold in the form of mind. So will have to cross the mind. This means, we will have to stop thinking with old methods, habits, understandings, imaginations, insistences, beliefs, imaginations and guessing of the mind.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 380 - 381.

NEED SADHANA TO MAKE MIND WISE (2)

 In beginning of sadhana, we should not force the mind repeatedly. Some people suppress the mind repeatedly. This is not proper. Let the mind be free. If you do this, you will receive more understanding. We may be in Jiva condition and yet we can be witness also. If the mind shows us the wrong way, we can definitely tell the mind that we do not want to use this method. Presently we do not have that kind of awareness when mind tells us certain things. When that awareness comes we can understand all these and know that mind and us are different. At this stage we can figure out the behavior of mind. Our intellect can figure out whether what mind tells us to do is proper or not. When we have this inner understanding automatically and if we decide to control the mind over period time, then only mind will not disturb us. We can achieve this by analyzing all the thoughts of what mind wants to do and thoughts against it, throughly and deeply (pros and cons of both side of thoughts). We should think it over from all sides before taking action.   

We should do analysis and in deapth evaluation of the thoughts that arise in the mind. We think that if we act this way, it is advantageous to us. Mind will show us three or four alternatives. The purpose of the mind is not to confuse us. Mind is our best friend but it may act differently at different times, meaning mind decides how to behave in different conditions. Prana, intellect, ego combines and follows mind's decision. No one protests this decision of the mind. Only intellect occasionally protests mind's decision. Intellect protests after mind takes the decision. For this reason, if we want to make the mind such that it helps us in following whatever decision we have made, it does not happen on its own. To make it possible (bring the mind on our side), we need to do some process and that process is Sadhana. Mind will not be controlled without it. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 379 - 380.

 

 

   

NEED SADHANA TO MAKE MIND WISE (1)

 We get in trouble by following the mind. In spite of having lack of peace, confusion and worry in the mind for a long time, human beings did not think that this is the result of their own behavior. Instead they thought that all these are the result of mind's behavior and lack of peace, worry etc., happen because of mind. They thought that they will have to do the work in Sansar and there will be many inconveniences without using the mind. So they do need the mind. They cannot do without the mind since mind is the main tool they have and they need to follow whatever mind decides. So, they thought, let us try to find the solution to keep mind happy and see that our work is also done. 

Main thing we accept is that by following the mind there is lack of peace but this does not happen every-time. Sometimes mind works fine and good things happen by following it. It is also not that every time wrong things happen. It is useless to blame the mind. Mind says,'what can I do? I thought whatever way you wanted it and showed you the way. I am your servant and do not blame me. If you want to blame someone blame your self.' What is the reason for this response of the mind? The reason is, we have already decided yes or no in our mind about the way we want to do this. Once it is decided, mind is our weapon, we try to use mind accordingly. The problem here is that, in practice the mind is not in the condition  to work the way we want and be obedient in our dealings. Such condition is not present in practical dealings otherwise mind will act in such a way. If we deal with mind in straight forward way mind reciprocates it. Mind works according to what we tell the mind to do if we have created such condition of control with love. This happens without protest, with love and happiness. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 378 - 379.

THREE KIND OF MINDS.

 There are three kind of minds. First objective mind (concerned with  things), second subconscious mind  and third causal (karana) mind. We speak as if thay are separate but thay are connected with each other. This is also equally true. 

Subconscious mind is even larger than ocean. Its strength is also enormous. Some Experienced people (Jivan Mukta) say that subconscious mind has many times more power than presently imagined. Parapsychologists also say the same. There is enormous amount of knowledge and energy there. There is a science to reach subconscious mind. 

Most of our thinking is done in objective mind. It is superfluous but touches subconscious mind when it is confused, anxious and agitated. Subconscious mind latches on to the problem. We then get engaged in other work with related thoughts and it appears that we have forgotten the contact with subconscious mind. In fact it is forgotten to some extent or its intensity has gotten less. We may have some awareness regarding the problem according to its intensity. If the problem involves self-interest, it may be remembered longer but it definitely gets milder for us with time. Whatever is caught in subconscious mind does not get milder, in fact it gets stronger. Intuition develops from this. 

Subconscious mind pervades the whole world. Subconscious mind that is present in all the individuals, is the collective subconscious mind of the whole earth. The totality of the society has subconscious mind and our mind is attached to that. Our mind gets information from that mind. We do not understand the workings of these minds. Whatever information it needs, it can get it.

It does not need to demand. Whatever question is stuck in the mind, it (Sub conscious mind of the totality of the society) automatically shows the positive solution. It does not show pros and cons of it. The result comes out as an answer. When there is real intuition, human being starts to act accordingly. He does not think much about it. Some people even do not know that thay are having intuition. If someone has been exploring this, he may recognize it as an intuition.   

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 377 - 378.

STRENGTH OF THE MIND

 Our Mind cannot stay open at the holy feet of Shree Bhagwan in the matter of our aim of development of life, without first becoming concentrated, focused and completely peaceful. So, if we want to tread the path of self-development and have made firm decision about it, we must act with awareness that we maintain peace, happiness and concentration of the mind in all the situations and circumstances. Mind has strength and power that is unimaginable, If we experience the strength of the mind with awareness, we can be worry--free in everything. Only then we can go through our Jiva-Nature. There is manifestation of some kind of strength in the heart that makes it possible for us to pass through Jiva-Nature and with grace of Shree Prabhu, always stay courageous in the process. Subtle strength of the mind cannot be expressed fully without first being completely peaceful, concentrated and focused in the subject of the aim of our life. It is our job to express this energy first, and then of Shree Bhagwan. We may be sinking in the ocean of ignorance and have Prakruti and Nature (Swabhav) of any kind, if we have the experience of the real energy and strength of the mind, by the grace of Shree Prabhu, we can definitely face and deal with any kind of situation. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 376 - 377. 

SIGNS AND SYMPTOMS OF REDUCTION OF EGO.

 When our 'I AM' gets to be less in everything, understand that our ego is getting less. Work cannot be done after thinking about it. There should be inspiration on its own. Work is done by self inspiration. If the ego is getting less, there should be less of chain formation of thoughts. 'I AM' and 'Mine' get to be less.  

Whatever needs to be done is done by inspiration. There should be no expectations or longing. Inner self becomes more conscious meaning work is done by inspiration. There is expression of thoughtlessness. 

Then vruttie of possession or ownership is removed. The vruttie that 'this is Mine' becomes less. One will not get attached to anything. One will experience the reduction of insistences. 

Presently, we feel with intellect that Karma is performed by some form of energy but we actually experience this, only when ego gets to be less. This happens when we have developed divine ego. At such times, there is no guessing, discussion or debate in divine ego. Intellect is guided by faith. There is Bhava of Goodness and Equality in Prana. There is no formation of chain of thoughts. Mind follows whatever springs up in intellect that is inspired by Bhava of Goodness. Mind does not resolve and then think of alternative. 

There is instant comprehension of right understanding. There are no thoughts like ' I will do this, I will do that'. There is instant comprehension regarding all aspects of the work. There is tendency of compromise. There is no way that one will entertain heated arguments. There is development of such tendencies in mind and other inner implements. One would let things happen as it unfolds. 

One of the characteristics of ego is non-insistence. So when one is non-insistent what is the characteristic of the one? Such a Jiva is without desires. Whenever and wherever there are expectations, desires, likings etc., know that we are still in Jiva- Nature and understand that we still have ego. More over, the Jiva who does not have ego, may not have vrutties of possesions, likings, infatuation, arrogance etc.,    

Even if there is feeling of sudden quivering of expectations, desires, thirst of desires etc., in mind but if it does not gather any momentum, know that ego is loosing its strength. Whenever there is experience of complete Sanyaas (Tyaag) of desires of all kinds and in all fields by mind and heart naturally; know, understand and believe that there is complete establishment of Yagna-Bhavna in our lives. There is no place for expectations, desires, thirst for desires, covetousness in the Bhavna of Jivan-Yagna.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 375 - 376.

EGO CAN BE REMOVED BY OFFERING EVERYTHING TO GOD (સમર્પણ).

 We perform the received work in the best manner if our life and attention are directed towards Ishwar (God). All karmas are to be offered. It is an insult of Bhagwan if the karmas are done in a half- hazard manner. Offering to Bhagwan is very important to be free from the ego. As for example, some firm has a well trained head clerk and many clerks. They make many deals. They earn thousands and lose thousands but they are not affected by these gains or losses. They work for the owner and the risk is born by the owner of the firm. They do not lose or gain the money. Similarly, if we behave in the worldly dealings like the clerks working for the owner, with knowledge, awareness and devotion; it (that we are not the owner) will spread in every cell of our body. The reason being, if we become instrument and not the owner, nothing is owned by us. 

Ego can be removed with appropriate thoughts.

If our thoughts, dealings and all other karmas are done with the Bhava of offering everything to God and develop Bhava of surrender; our Jiva-nature will be removed from them and we will not have that 'I AM'. We have deep effect of our thoughts and work on us. It is best if we do not have thoughts about it but it is not good if there are no thoughts with dull and Tamas prakruti Jivas. People who have Rajas Prakruti will always have thoughts. Jivas with Satwa Gunas predominance will have steadiness in the thoughts. There will not be any fluctuations and thoughts without any reason. We are shaped by our thoughts. This means, it is necessary to have the thought from within that are absorbed in One.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1. Pages 374 - 375

REMOVING SPECIAL KIND OF PERSONALITY THAT IS INSPIRED BY LAYERS OF EGO

 There are many reasons for developing special kind of personality inspired by layers of ego. These include certain atmosphere around us, certain circumstances, excellence in the intellect, arrogance of the mind, receiving certain advantages in dealings of life, success and prestige gained in life, effects of certain influential people who deal with us etc., Obviously this seems to be gross in nature but in reality these are subtle curtains that are very obstructive in the path of development of life. The reason being, we are completely trapped in the personality of variety of special reasons as mentioned above and we have no knowledge or awareness about it. This kind of vruttie shows its presence in every incidence, every place and there is subtle sense of ego expressed at the time. This needs to be crushed completely every time it shows up. We have false feeling that, it is easy to break the gross but in reality it is quite hard to accomplish. The reason being, we can be separate from lots of other things and observe it but here it is difficult because we have become one with our personality. As mentioned earlier, there are many subtle curtains or layers in an apparent physical layer. So until we are trained and have developed the capacity to go within, and we have developed the strength and Bhava to be completely aware and have balanced mind, we do not have the skill to completely dismantle our personality. Also, we cannot  just pushed aside our personality either. Only when there is complete destruction of this personality, 'I AM' is removed.

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Pages 373 - 374.

REMOVING ARROGANCE:- WE OWN NOTHING

 Whatever is within us in the form of energy e.g. intellect, do we own it? Can we use it as we want? We have to break the arrogances of understanding of our thought-energy, intellect-energy, skill of performing work-energy, understanding-energy etc., We need to break up all such arrogances of understanding. All these type of understandings are not owned by us. It is present everywhere. Chetan is present all over and all these are contained within it. Moreover whatever understanding has come to us, we have received it from someone else. This understanding settled within us because of our appropriate level of understanding. Moreover in someone else it may have settled in a different way. So same energy is distributed and expressed differently in enumerable ways.

If any Jiva keeps even slightest arrogance about any skill set, consider the Jiva as dead. This does not mean that the work is done in half hazard way. Any Karma needs to be done with most appropriate management, artfully, skillfully and with the Bhava in all its aspects. Doership of Karma, its best quality, skill, energy and art do not belong to Jiva. It is expression of  the expansion of Chetan in the atmosphere. So we need to have true understanding regarding its origin, who does it belong to and how it works in the right way, Moreover, it is advantageous to express such Bhava in everything. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 373.

WAYS TO REMOVE ARROGANCE FROM ITS ROOTS

 There are many kinds of arrogance. There is arrogance of understanding, arrogance of intellect, arrogance of skills, arrogance of one's strength, arrogance of wealth, arrogance of pride, arrogance of superior understanding, arrogance of grandeur- carnal pleasures, arrogance of one's beauty, arrogance of skill in dealings etc., All these arrogances need to be removed from our lives. These arrogances do not remove themselves on its own. To remove them there needs to have intense pain in heart from experiencing the obstacles that are responsible for obstructing our progress in life; and at that time we can pray to Prabhu to free us from such obstacles from within us. Ego plays a major part in such arrogances. Because of ego such arrogances stay alive as arrogances.

BLOWS TO UNDERSTANDING THAT IS INSPIRED BY EGO.

Our arrogance of understanding may have somewhat weakened, but it needs to be completely removed. Know that, Sadhak needs to create a habit with awareness and knowledge, to let go of the old habit of judging, understanding, believing, considering, accepting and experiencing. Ego plays a major role in our understanding of many things. So, Sadhak sometimes needs to put self in such conditions where the ego receives the blows. When Sadhak is confronted with someone's behavior that can make him angry, his attitude should be 'that this is the time for his development'. If this is done with understanding and there is expression of Bhava and Aanand (genuine happiness) of the heart, it can be worthwhile, bearing such incidence. 

Know for sure that the Jiva who becomes happy when that Jiva receives the blows on the ego, such Jiva will get definitely get free of such things. The Jiva who feels other things than Aananda when confronted with blows to ego and experiences disturbances of mind like lack of peacefulness, conflicts,  uneasiness, anguish etc., know that such Jiva is still immature. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Page 372.

EGO CAN BE REDUCED OR SUBLIMATED WITH LOVE

 Element of Ego is very tough in the life of human beings. It cannot be destroyed without the expression of true heartfelt love. Love is a powerful energy that can lead to mutual oneness. It is possible to feel the nearness. When it is possible to meet, to be one and act as one by the attraction of the love, ego begins to be reduced and sublimated. If there is heartfelt desire to sublimate the ego, it is very necessary that such Bhava of heart is expressed. Then only we can be one. 

This Bhava of Love that is needed in the path of Jivan Sadhana, may be without self-interest, desires or may be with desires, generous and knowledgeable, with the Sanskaras of virtues and additionally it may be without attachments. When our Bhava of Love is associated with everyone with only one desire and it is to wish good of everyone, there is no doubt the result will always be beneficial. This is understandable. 

Thus the easiest path for cleansing of Chitta or ego is Love- Devotion. When there is expression of the small river of Love-Devotion in the heart and when it starts flowing, it will definitely continue to cleanse Vrutties. 

Pujya Shree Mota

Jivan Yog, Edition 1,

Part 1, Excerpts from Page 371.