3. Jeev - Movie based on Rapar Jeevdaya Mandal.

Jeev is not just a film. It is a quiet reminder of how humanity still survives in forgotten corners of the world.

Set in a small village in Kutch several decades ago, the story begins with an unexpected incident involving helpless animals; and what follows slowly unfolds into something deeply moving. In a place where people themselves were struggling for survival, an extraordinary question arose: how much can one give for a life that cannot speak for itself?

What makes the film powerful is not dramatic heroism, but the simplicity of ordinary villagers trying to do the right thing despite poverty, social pressure, uncertainty, and relentless hardships. One thoughtful idea sparks a movement, and gradually the film reveals the emotional, financial, and moral weight carried by those who chose compassion over convenience.

Without preaching, Jeev gently forces the audience to reflect: Do we only care for animals when it is easy? Or does true compassion begin when sacrifice starts?

The film carries warmth, pain, resilience, and an almost spiritual sense of service. There are moments that quietly stay with you long after the movie ends. More than entertainment, it feels like witnessing a lived truth.

One comes out of the film with immense respect for every person who shelters, feeds, rescues, or protects voiceless beings despite limited means. It reminded me that seva does not always require abundance; sometimes it only requires sensitivity.

If this story touches your heart even a little, perhaps the best tribute to it would be to support animal care in whatever way possible, through kindness, volunteering, donations, feeding, or simply becoming more aware of the suffering around us.

For instance, Bakri ID is around the corner and message for helping out and saving those innocent lives was also sent some days ago.

Some films are watched. Some are felt. Jeev belongs to the second kind.

2. Justaju.

 क्या है ये जीवन, चल रही थी जुस्तजू

देखा आईने में और, करली ज़रा ही गुफ़्तगू

जो दिख रहा है, वो तो मैं लगता नहीं

गहराइयों में जाकर, हुआ ख़ुद से रूबरू

These four lines reflect the silent turning point of a human being’s inward journey. Often, life is spent in an endless “justaju”; a restless pursuit of achievement, recognition, relationships, possessions, or emotional fulfillment. I keep on moving from one desire to another, believing that the next attainment may finally bring completeness. Yet beneath all movement, a subtle emptiness continues to remain. These lines begin exactly from this existential restlessness.

The second line introduces the most transformative act possible: pausing and looking within. The mirror here is not merely made of glass; it symbolizes self-observation. I have spent years (almost entire life so far) examining the world but very little time examining the observer (self). A brief but honest “guftagu” with myself can reveal more truth than countless external pursuits. The moment introspection begins sincerely, layers of fake / artificial identity slowly start loosening.

The third line exposes this realization with remarkable subtlety: “Jo dikh raha hai, wo to main lagta nahi.” The visible self made of roles, ego, habits, fears, attachments, and social conditioning, no longer feels authentic. I begin to recognize that the personality operating in the world is often a constructed identity, heavily influenced by likes, dislikes, cravings, comparisons, and emotional bondage. The real self (I, Me) lies much deeper than these temporary coverings.

The final line completes the inward movement. Going into the “gehraaiyan” signifies entering the space beyond reactions, beyond possessions, beyond emotional turbulence. There, I come “rubaru” not with a new identity, but with the original nature (I, Me); silent, aware, witnessing, and untouched.

True transformation does not begin by conquering the outer world. It begins the moment I courageously turn inward and recognize the difference between what I have become and what I truly am.

1. Avenues of Moh (Delusion).

 

Major and Minor Avenues of Moh (Delusion)

 I. Gross Avenues (Sthool Moh)

·       Physical Body: Over-attachment to health, youth, appearance. Moh of wanting to feel presentable

·       Wealth & Possessions: Money, property, vehicles. Moh in terms of fear of loss, greed to gain.

·       Human interactions & relationships: Friends, Family & Social Circles. Moh to love and being loved

·       Pleasures & Comfort: Food, sexual attractions, entertainment, luxuries, sleep. Moh to consume stuff in the comfort and luxury zone

·       Status & Fame: Craving recognition, power, praise, influence in society. Moh of the Image

·       Career & Ambition: Position, promotions, name, success for ego’s sake. Moh of the Ego

·       Habits & Routines: Savouring comforts. Moh of the Lifestyle

II. Subtle Avenues (Sookshma Moh)

·       Religious Identity: I am “Jain”, “Disciplined”, “Internally Feel I know more than others, I am better over the others”. Moh of external identity and Ego trophies

·       Ritual Practices: Moh for rituals without understanding. Counting fasts, pilgrimages, donations. One angle can be self-motivation but got to check if I have Moh encapsulated

·       Guru Attachment: Limited to Moh about a person? Cultish loyalty. The idea is to extract the maximum from the wisdom offered and put to use for my own growth than getting stuck into the Moh

·       False Humility: Subtle pride hidden under “I am so humble”. Reality check about Moh of showing-off humbleness. At times, it can/might be hypocrisy too.

·       Doership Pride: “I did this, I did that, I funded this…” seeking status / flamboyance through good deeds and creating an image. Trapped into this Moh?

·       Opinion Attachment: Inflexible views. Missed to ponder over Anekaant?

·       Misplaced Faith: Since transformation is not happening, focus on punya, which is ok but take pride in building that Punya leads to Moh

III. Micro-Avenues (Ati Sūkṣma Moh)

·       Attachment to Emotions: Holding on to sadness, grudges

·       Attachment to Thoughts: Constant replay of past or future; inability to rest in the present

·       Subtle Control: Wanting to control people, surroundings, outcomes, even karma’s flow

·       Fear of Death: Deep-rooted clinging to life and body identity

·       Craving for Rebirths: Desire for heavenly rebirths rather than liberation

·       Compulsive Comparison: Subtle envy or pride. “How am I doing compared to X?”

·       Attachment to Pain: Some hold suffering as identity. “My grumpy story”

·       Righteousness Trap: “I am right, you are wrong”; moral arrogance; and if someone tells me “I am wrong”, I become defensive in the trap.

·       Spiritual Gossip: Talking about other seekers’ faults. “He does this, that, is not pure enough!”

Tool-kit

·       Vivek: To see; not to hate myself, but to shine light where darkness hides.

·       Vairaagya: To disentangle gently, layer by layer.

·       Lakṣhya: To remember that “Nothing” is truly mine. I am the soul, the knower, the witness.

·       Saadhana: Every moment, I can shift: from grasping to letting go.

This is a great exercise and helps me elevate my experience.

Now, Why do I fall prey to all these Avenues of Moh? 

I feel, Literally at every smallest instance of time, I want to prove my existence to the world; to the people around me. And I have an immense "Moh" of proving my existence. This existence is non-real, it is fake, it is transitory. Even if I feel it's real, it is extremely fickle and not at all in my control.

18. तेरी कृपा है मुझ पर सदा.

 तेरी कृपा है मुझ पर सदा,

इससे बड़ा क्या एहसान है,

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है....

आज के दिन करूँ, मैं ये निश्चय अटल,

जीतना मोह हो, तोड़कर उसका बल,

होना राग-द्वेष रहित, है ये धर्म का सत्,

रहूँ जागृत सदा, तो मिले मोक्ष फल...

तेरे उपकार से सब मिला,

दिया तूने समाधान है...

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है...

निरंतर चलना है, और संभलना सतत,

दीर्घ समय रहना, पुरुषार्थ में रत,

देह की सेवा में, काल बीता अनंत,

आत्मा को पहचान, अब होना विरक्त...

तेरी प्रेरणा से आगे बढ़ते,

पाना मुक्ति का स्थान है...

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है...

तेरी कृपा है मुझ पर सदा,

इससे बड़ा क्या एहसान है,

कदमों पे तेरे चलने को,

मिला इस भव में वरदान है....

(Tune : Ye to sach hai ke bhagwan hai)

17. हे जिनवर, ओ जिनवर, है तेरा सहारा.

हे जिनवर, ओ जिनवर...

है तेरा सहारा, तू ही है मेरा...

कहता है दिल ये, तेरे सिवा अब, ना हो सवेरा...

मेरे कर्म इतने, बोझिल हैं कैसे?

मोह तिमिर में, फँसा हूँ मैं ऐसे...

ना दिखता मुझे पथ,

जो तूने बताया,

है छाया हुआ, केवल अंधेरा...

हे जिनवर, ओ जिनवर...

है तेरा सहारा, तू ही है मेरा...

तेरी हर आज्ञा, को अब मैं स्वीकारूँ

जागृति रखकर, ये जीवन गुज़ारूँ...

हर क्षण मुझे अब,

रहना चौकन्ना,

जैसे सिपाही है, देता पहेरा

हे जिनवर, ओ जिनवर...

है तेरा सहारा, तू ही है मेरा...

(Tune: ye raatein ye mausam nadi ka kinara)

16. सही गलत.

 गलत है हिंसा और झूठ,

चोरी और कुशील भी ना है सही,

लेकिन परिग्रह थोड़ा रख लिया,

तो उसमें कोई बड़ी बात नहीं...

"थोड़े" की मर्यादा क्या भला?

ये माया चारों ओर से घेर रही,

अरे साहब जीवन निर्वाह है ज़रूरी,

और परिवार के लिए छोड़ना है वही...

परिग्रह के साथ जुड़ा है मोह,

राग, द्वेष, ममता, इत्यादि,

हाँ, उम्र होने पर सब छोड़ देंगे,

फिलहाल, सोचना है कल, और जीना है आज भी...

करते रहने दो जो कर रहे हैं,

दुनियादारी से है बेहतर, ये सब ही,

गर्व है हमें धार्मिक होने का,

भगवान जी भी तो बताकर गए यही !!!

15. Training Self.

 I engage regularly in introspection i.e. observing thoughts, reactions, tendencies, and documenting them with honesty. This has not been a superficial exercise. It has led to genuine clarity, much of which has been shaped and sharpened through the guidance of capable mentors.

Yet, when all layers are stripped away, one uncompromising truth remains:

Purusharth is entirely my responsibility.

No external structure, no philosophy, no mentor, and no circumstance can substitute for it. They can indicate, but not execute. The doing (if it can even be called “doing”) rests solely with me.

Importantly, what needs to be done is not "unknown". There is no conceptual confusion about the direction. The nature of purusharth is not complex, nor is it dependent on outward renunciation or visible transformation. It does not demand withdrawal from the world as the first step, nor effortful dramatic shifts in external behavior (that typically happens with an outward focus).

It is structurally simple. Linear. Direct.

And yet, its "simplicity" is "deceptive".

Because the real demand is not intellectual clarity, but continuity of awareness.

Not momentary understanding, but sustained seeing.

Not occasional alignment, but unbroken vigilance over inner movement.

The challenge is not knowing the path; it is remaining on it without interruption.

This is where the gap reveals itself.

Despite clarity, despite conviction, despite repeated recognition of patterns, I continue to get influenced, often by the smallest triggers. 

Minor events, trivial interactions, fleeting thoughts... 

These are enough for moh to arise and take over.

This is not accidental. Nor is it attributable to external conditions.

The cause is internal, accumulated, and deeply conditioned. 

From beginningless time, I have reinforced identification, attachment, and delusion; what can be understood as the accumulation of _mohaniya karma._

This conditioning does not dissolve through understanding alone. It manifests automatically, often faster than awareness can catch it.

So when moh arises, it is not an interruption of the path; it is evidence of the existing conditioning.

And crucially:

I am responsible for both; the conditioning and its dissolution.

There is no space for blame. Not towards situations, not towards people, not even towards the arising of moh itself.

Blame would only be another expression of the same ignorance.

The work, then, is extremely precise:

To observe without distortion.

To remain aware without gaps.

To recognize moh at the moment of its arising; not after its expression.

To stay with that recognition long enough for the underlying belief (maanyata) to lose its hold.

This is not dramatic. It is not visible (neither do I need to make it visible on purpose). It does not produce immediate transformation.

But over sustained continuity, something shifts.

The “flip” of maanyata, from false identification to right seeing, is not achieved through force, but through consistent, uninterrupted awareness.

Until then, fluctuations will continue.

Clarity will coexist with lapses.

Understanding will coexist with conditioning.

And before treating it as a failure and going into the remorse mode, I need to affirm that it is the current state of the system.

The path remains simple.

But walking it demands a level of steadiness that is far beyond casual intent.