| Practising renunciation as a householder |
| Saturday, 21 February 2009 23:03 | |||
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SIRD, Malaysia. Telesatsang by skype videoconferencing: Sunday 11 January 2009. Topic: Practising renunciation as a householder.
Rima: (Speaking from Swamiji’s office where the camera is installed). Over there I see Rekha and Rukmani and the others clearly. Present over here, we have Subhadra , Satyabhama aunty, Radhalaksmi and Usha. I shall now call Swamiji Nutan Swamiji and Ma.
Swamiji: asirvaad. asirvaad to everyone of you. This is the first video-conference we are having.
Rekha: We have three questions.
Swamiji: Yes, you can only ask questions. You only ask questions but you never implement!
Rekha: The first question: Renunciation is fundamentally abandonment at the mental level and maintaining equanimity towards dvandvas or pairs of opposites. At the same time being a householder, one has to discharge all duties and be responsible towards the household. Is this compatible or even possible?
Swamiji: Is there any speciality in being a householder? A householder is in the house, we are in the ashram; both are buildings upon the earth. You live with your blood and matrimonial relationships, we live with our religious and spiritual relationships. If renunciation is possible for us, should it not equally be possible for you, is a question I am asking? Renunciation is of course in the level of the mind and helped by the understanding of the intelligence. What is to be renounced? You cannot physically renounce anything at all. We cannot renounce our dress. We cannot renounce our residence. We cannot renounce air, water and earth. Then what is it that we can physically renounce? Nothing can be renounced. Then what is meant by renunciation? Renouncing, abandoning the idea of possessiveness about the things. If possessiveness can be replaced by non-possessiveness, which is a spiritual and philosophical development, it should be possible for every human being with a mind and intelligence. Do you agree or disagree?
See… possessiveness, is it right? It is not at all right. See… you are all giving birth to children. The female children are got married. After the marriage we comfortably send them along with the husband. Is it not renunciation of the daughter? Now there are people who migrate from Malaysia to Australia and you are not able to be with them at all. For a number of years they don’t come back to Malaysia. That is also a renunciation. Our mind is capable to taking to any level of renunciation in any state of life. This you cannot say is not possible, because this is done by the mind and by the intelligence. In the ashram, I have really looked after a few brahmacarins and non-brahmacarins. After a particular time, either these brahmacarins have gone of their own accord or I have sent them also. Non-brahmacarins are also there in the group. I tell them: “I don’t want to know where you are living. It is enough if you are comfortable”. And then I bless them and send them away. Some of these people are … they are not very close to me.
Then we also have a sense of renunciation of many of you. What is that renunciation? When somebody takes diksha from me, that person becomes a mental son or daughter. And any parent having a feeling of parenthood about the child, the same feeling or greater feeling I have with all of you, especially those people who have taken initiation or diksha from me. So after taking the diksha, I find that many of you are not pursuing the diksha properly. And some of you are insufficiently devoting time for it. And many are the blemishes, impurities of the mind. There are bad qualities like stingyness, lack of sacrifice. You don’t love all alike; all people are there. So many such defects are there. Still you come to me, I come to you, we are happy together. Unless I have a sense of renunciation about all of you, do you think I will be able to adjust with all these imbalances and irregularities in me? If I am able to have a sense of renunciation whereby in spite of your not doing what actually I expect you to do, I am carrying on very well with. In the same manner, will you not be able to do it yourself, is my question? What is your answer? Have you understood what I said?
I don’t want to say from here looking at all of you, these are some of the defects and imperfections in you. And I believe something that I don’t like, any father will not like the child to be imperfect. Similarly, I find a number of undesirable elements in you. You are not able to get rid of them. But I don’t hate you on that account. You see I am still in your company. I cherish you in my heart, in my mind. But I tell you, I cannot give 100% marks for any one of you but even then I am carrying on. So is it not the sense of renunciation that helps me? If this is true of my mind and my intelligence, should it not be equally true of you?
See…there was a Swami in the ashram. He was a brahmacarin. He lived with me for 25 long years. We were together and all the things about my heart, about the ashram, I started sharing with him. And after some time, I found his behaviour was rather irregular. He was not obedient, he was not disciplined, he was not conducting the affairs of the ashram properly. So at one point of time in the presence of the Mataji then, Sulabha Devi, I said, “Whatever you are not able to learn in my presence, let the world teach you”. “So will you please go away”, I said. Again at one point I called him back. Again I…. he is living somewhere in Kerala. I do not know where he is and what he is doing at all. Certainly he is not doing something that is good either for him or for us, that much I know. But I am not at all worried about that boy, that Sanyasin. He was somewhere else, maybe 150 to 200 km from here. But he is a person for whom I have a lot of fondness, even now I have fondness. But I do not like to keep him as an inmate in the ashram because his presence will be disharmonious, troublesome and even dangerous. What do you say about it?
You mean to say this children and grandchildren you don’t have and we have? You believe only in the birth of children from the loins of the parents? Our sastras speak about five fathers. Annadatha, the person who gives you regular food and fosters you. Ayarthenatha, whoever protects you from fear. And whoever gives you a daughter in marriage, he also is a father. (Swamiji utters some Sanskrit words). Whoever gives you knowledge, is a father. Mantradastha, whoever gives you a mantra; pancaida pitre daha. All these are fathers. So my dear Souls, please understand once and for all from me. You are only blood fathers and blood mothers. Only blood father and blood mother. There are four other fathers in our community, in our culture. So I am not the blood father but I am vidyaprabho mantradascha. And to the inmates who are coming here, I am also annadatha; I am three parents put together. You are only one. Now being three fathers put together, I am able to practice renunciation. But for renunciation, I will be very miserable.
I have no sense of myness with regard to anything in this world. My body does not belong to me. The earth on which the body moves does not belong to me. My body is made by nature and by God. Understanding that nothing is made by me, what shall I consider in this world to be mine? You tell me clearly. So if you are able to renounce your ego and possessiveness, there it is the end of everything. Your ego and possessiveness, are they doing good for you. Tell me? So why don’t you shed it. You shed it; with enlightenment and with knowledge, you take to this renunciation. It is 100% possible for householders.
Once you are able to do it, some of you will come to the ashram also. Unless Malaysia is able to produce three or four people for me; one or two to remain there, one or two to come to the ashram; you will not have renounced anything at all. Four of you should be produced in 2009; two for Malaysia, two for Narayanashrama Tapovanam. Unless you are able to do it, I will not consider you to be enlightened at all.
So… ego and possessiveness certainly can be renounced and they can only be renounced in the mental and intelligential level. Physical renunciation, by its very nature is impossible and should not be attempted at all. Have I answered your question? Is this compatible or even possible? This alone is compatible and possible; nothing else. Attainment of heaven is incompatible if you develop attachment to your house members. The attachment will make you miserable as many of you are already miserable. So nothing else is compatible.
Renunciation alone is compatible. That is what Arjuna did, was made to do. Being made a renunciate, he was able to fight the Kurushetra war, not before that. Beeshma stood and fought with Arjuna, finally he was made to fall from the chariot. Only with the strength of renunciation he could do it. Sri Rama was able to abandon Sita and get away to the forest only because of his renunciation. So without the renunciation, it is not possible to live a comfortable, happy, glorious and fulfilling life. Please think about it a thousand times … ten thousand times. Let the idea be clear in your mind.
Rekha: The second question: In practicing renunciation, overcoming sensory delights can be done, we feel, fairly rapidly with constant practice. However, we find it extremely difficult to maintain an even mind with difficult individuals whether in the family or in the office. Very often we lose our temper. What is the one weapon you can give us to address this weakness or shortcoming? Swamiji: I don’t know whether it is right for me to give a personal experience as an answer. There was a Swami about whom I spoke. For 25 years he was with me. Before he left, there were occasions when I did not speak to him for one month, two months, three months, four months, six months and even more. Whatever I wanted to communicate, I used to communicate through Ma Ji here or sometimes I would keep a note; invariably, Ma Ji was doing it. There are people who are difficult. Sometimes such people can be in the house. What you have to do is say “ My relationship with you is becoming difficult; at the same time I don’t want to quarrel and fight. I don’t want to quarrel with you”. If I wanted anything done, give notes; what prevents you from doing it? See you agree that relationship with that person is difficult but in all these matters, one important factor is your relationship may be strained and it may be difficult. So don’t enter into any quarrelsome transactions at all but exchange notes, pass on the information, etc. Never hate him at all; this hatred and dislike from your mind should be completely buried for ever.
See… you may disapprove of a certain quality. Can you say your mother is not beautiful? Can you say your father is not sufficiently tall? We are born of the father and mother. Whether they are ugly or beautiful, whether they are healthy or unhealthy, we accept. Then similarly we accept the children. In the same manner, please use your intelligence when I talk to you; intelligence you use. Just like you cannot reject or find fault with your father and mother or the children, there is a larger family for all of us. What is the larger family? The entire society. Everyone is a societal member of our family, larger family. So if you cannot hate your parents and your children, you cannot hate the members of the society also. So in the Centre, a few people are coming. I am sure that not all of you have an acceptable and amiable behaviour; everyone will be disliked by a few. But I would like all of you each to like all members of the Society, all visitors to the Society. When are you going to expand your mind to this level? So the one cardinal principle is that you should not hate anybody at all. Bury the word dislike from your mind, not from the dictionary. So without disliking you carry on.; you interact with the people. Many of the elements may not be acceptable, may not be amiable but it is a problem to them. Who are you going to blame? Ultimately you have to blame the creator, “Why did you create such a variety of humanity?”
So ultimately we are the victims of our behaviour, victims of our mind. When you say that his behaviour is not all right therefore I dislike you, do you know who is the greater culprit? His behaviour is not all right. You must meet his misbehaviour with the right behaviour. And what is your right behaviour? Disliking him! Then I call you double culprit, culprit squared you become. That is his misbehaviour, I agree; in front of his misbehaviour, what is your right behaviour? Is it to hate him? Certainly not. So knowing that he misbehaves, you are misbehaving in a double manner. So this idea or knowledge you understand and correct yourself. So with any difficult person we must be able to carry on while it is necessary. Don’t you carry on with the children, sometimes with the husband or wife? I know of so many women who say my husband is a very difficult person. And the husbands also say sometimes the wife is a very difficult person. In spite of this they carry. Similarly as members of the Society, as members of the Centre, as visitors to the Centre, you have no right to dislike anyone at all. This point you fundamentally agree.
So I was not talking to this Swamiji for six months or even maybe nearly a year. And ultimately it came to a point, then I told him “My dear son, you are not able to function well here. I don’t want to eclipse you also. So you are not able to function well here listening to us because you feel you know much. So please go away and live in your own manner, exercising your own wisdom and meeting people indifferently and carry on”. And send him away - send him away in peace, in friendship, in all kinds of fraternity, fondness and intimacy. Now I told him, “You live wherever you like; I don’t even want to know whether you are alright or not, I assume that you will be alright”. My mind never craves to have his company or I don’t want to know whether he is alright or not. I am only interested in one thing – he should not be criminally involved and criminally involve us, that is all. What do you say? Now I want a clear answer. Is this possible or not?
Now this possibility is not in the mouth; the possibility is in your mind. So you have to orientate your thoughts, orientate your attitudes, orientate your responses. And the intelligence must be a tool to help you in this matter to correct your thinking, improve your thinking, insert and introduce better and better qualities in the mind. Understand that to hate anybody because of his misbehaviour is wrong. (Swamiji repeats). You may dislike a certain action of a man, but you should never dislike the man proper. You have no right to reject or dislike anybody in this world. If you dislike, that dislike becomes part of your life; it is your mind that is infected with this dislike; a mind infected with dislike is cancerous. So this part – if you are able to shift the focus from the external object to your very own internal mind – things will be very easy and comfortable.
Rekha: The third question: In pursuit of moksha can we renounce our family responsibilities? Swamiji: I am a little afraid of this question. First of all I complement you for having raised this question. This is the one question that any good seeker should raise and should answer and should live the answer. Now I give you two examples here.
One example is, “What did the gopikas of Brandavan do, whenever they heard the flute of Sri Krishna?” You know Srimad Bhagavatam says some children were suckled from their breasts; they were boiling rice and wheat in the kitchen; and they were boiling milk in another pot. Sometimes they were churning the curd, sometimes they were sweeping. Sometimes they were bathing, sometimes they were putting on clothes after bathing. So they were so involved in the variety of action. Whenever they heard the flute of Krishna, they were so much attracted to and fond of him; they stopped everything and left. What does it mean you tell me? Answer me; why are you keeping quiet? Did they ask anybody for approval? If you are fond of moksha, automatically the renunciation is imperative. Moksha means what? Freedom from everything, leaving everything.
The other example is Uddhava was associated with Krishna for many decades, not one or two years. When Sri Krishna decided to leave the earth, Brahma came and handed him a memorandam saying that “you have already accomplished whatever purpose that is to be accomplished. Please come back to Vaikuntha; we are all deserted there. Your chair is lying vacant; nobody can sit on it. So please come back”. Krishna said, “ I will come back”. But what is the trouble?
“This Yadavakula was not at all a famous Kula, a famous dynasty. By virtue of my birth and exploits and excellences, the Yadavakula has suddenly become proud because of Krishna’s greatness. And they have become so proud that they are threatening the society, to destroy the society. When I am here, I can control them. Suppose then I come away leaving the proud society behind, then like ocean overflowing the boundaries and flooding the adjacent lands, they will destroy the society. So my dear Brahmah, I will bring about mutual destruction in my family and then I shall come”. This is what Krishna said. Uddhava listened to the conversation and goes to him saying that ”My dear Lord, you are going away. And I am intimately associated with you. I am so fond of you that I cannot keep away from you holy feet even for half a second. So take me with you. Take me along with you”. Krishna listened to it and then said, “ Oh! Are you so fond of me? (Swamiji repeats). Very good. Then before I leave, I tell you that you leave me now – Dwaraka. Go to Badrinath ashram and do tapasya there and he specifically said:
tvam tu sarvam parityajya sneham sva-jana-bandhusu mayy avesya manah samyak sama-drg vicarasva gam
Abandoning all attachments for your own people and relatives, resign yourself to Me and wander over the world, recognizing My presence in everything.
(Skanda 11. Chapter 7. Verse 6)
“Leave all your blood and matrimonial relationships. Keep your mind in me and find me everywhere. And walk off from here; this is the answer for you”. (Swamiji repeats). “Leave everything and walk off”. Then Uddhava says, “What you say is right. I am devoted to you. And as my Lord and master when you tell me this, I should be able to do but I am not able to do. So please give me an instruction whereby my delusion and attachment will be removed and I will be able to follow your words”. Then Sri Krishna gave the last message consisting of 24 chapters in Srimad Bhagavatam in the 11th Skanda. After listening to Krishna, Uddhava tearfully left Sri Krishna, prostrated before him, taking his sandals, went to Badrinath ashram. And sitting in between Nara and Narayana mountains he started contemplating on Krishna and left his body.
Now if renunciation is for moksha, moksha means renunciation alone. Moksha means what? Redemption from fears. Suppose you are wearing bangles and necklace, you want to have moksha from them, what does it mean? Take the necklace and keep it away, remove the bangles. In the same manner, moksha means what? Whatever you want to get moksha from, abandon that. So without renunciation there is no moksha at all. (Swamiji repeats). In fact moksha is a synonym for renunciation. Moksha and renunciation go together. Without renunciation there is no moksha. The only point to be considered is what is that renunciation like? That I have explained in answer to your first question. Is it clear?
Now I have a question for you. After listening to my talk, tell me very clearly, how many of you are prepared to have this moksha and renunciation? Can you appear on the stage and tell me if anybody is prepared and wants moksha? (pause). Nobody is prepared! None of you wants this moksha! Then why this discussion? You are discussing it for the sake of others? Is it to be distributed to America? I expected this. (Swamiji repeats). I expected Unnikrishnan that you at least be there.
Unnikrishnan: I intend to complete my householder duties and be fully committed to SIRD in one or two years time.
Swamiji: I am happy that you are raising this question. The Malaysian group is definitely a distinct group. I wish that they realize this and that they grow well along with questions, answers, etc. Unnikrishnan and the rest of you, please listen to me. You speak about duties and responsibilities of the householder. But all the duties and responsibilities of the householder will get crowned and fulfilled only when the householder takes to renunciation.
Our ashramas, what do they say? Brahmacarya, the life of education, is the first. Householdership which is meant to bring about progeny is a functional duty in the society, is the second. And do you mean to say by this Brahmacarya and householderships, the ashramas are completed? No, two more are there. Who will become vanaprasta and who will become sanyasin, except the householder. So the householder’s third ashrama, which is already a duty enjoined upon him, is to become a vanaprasta and anchorite and thereafter a sanyasin. Of all the sanyasins in our community, majority of sanyasins are after becoming householders. Sanyasins directly from Brahmacarin are very few.
So all of you as householders are supposed to become sanyasins; that is also a householder duty. You recognize the duty of only looking after children and also looking after the grandchildren. It is not mentioned you should look after you grandchildren; your children should look after your grandchildren. Why are you usurping into that area, it is not right. Do you know what the duty of the householder is when the children have become old and they are able and capable of looking after themselves, girls are married off, the boys are married and the daughter-in-law is brought in? Once they are old, the householder should say, “Now that you are grown up, look after the house. Leave us to ourselves. And let us look after out mento-intellectual development and purity.
Now this is what a householder should do. If you don’t do it, you fail in your householder duty. You mean to say all sanyasins are brahmacarins? Certainly not. If there are a thousand sanyasins in India, out of thousand, ninehundred or ninehundred and fifty were householder sanyasins. After becoming a householder, they became sanyasins. And between fifty or sixty become sanyasins from brahmacarya. So when you enlist the duties of a householder, please enlist first as becoming an anchorite and householder; this should be your first duty. And in order to help it, and leading to that, you get married and have children. Then you look after them, you earn, give education, etc, get them married; all these are to be done.
It is something like a river. A river flowing from a mountain goes on flowing, flowing and flowing. But will you think that a river has completed its flow or mission till it merges with the source called the ocean. From where has it come? It has vaporized and gone off. In the same manner, your householdership is the finale of life. Please understand it forever. Householdership is not the be-all and end-all of life. Shanti, what do you say? I see you penetratingly looking at me, what do you say? See… it is very clear, you are not supposed to be hanging on to your children after they get married. Allow them the freedom to live a beautiful conjugal life, married life. Why are you interfering in their life? Don’t help them beyond that. Educate them, get them married. After that you have no role in your house; please get away from there.
You are angry with me, you must be angry with me today. I am going to thunder the voice of renunciation from now on. I have been a little bit moderate so far; now I am going to be very eloquent. I have started calling people ‘you are half householders’ denied the best of human life. You are half human being becoming a householder and dying as a householder. It is no better than an animal. What do you say about it?
Why do you postpone it for two years? (Unnikrishnan replies). No. No. By your working in SIRD, no work or responsibility at the house is going to be at stake. After all we accept you as what you are. So let your main focus be SIRD, it does not matter. But who is the SIRD person? He is an Unnikrishnan and she is a Rema; you have your children, every need is looked after. One is not going to be in conflict with another, this you should understand. Take away the feeling of compartmentalization from your mind. See, CIRD’s message to everyone in this world will be to live happy and comfortable. Do your responsibilities and duties. We are only adding to household responsibilities some societal responsibilities and elevating your household life to a spirituo-philosophical dimension. Have you marked my words?
See… we are asking you be not just a householder; be a societal holder, a societal householder. Embrace the whole society in your heart and mind. Were you not happy when you were a family person? You were alone with your family, you became a married person; thereafter you became parents. And with your family, there is additional dimension of a family man, family person. You are very happy. So you will be many more times happy provided you enlarge your mind and embrace the whole of society in your mind; then your happiness will be greatly more.
Remaining in your own house; that is one. Then elevate your mind to a spirituo-philosophical dimension. That is all what I want. So right from today onwards, elevate your mind to this level. Go back to your house; looking after your children, everything should be done. There will be no conflict between your house and SIRD pursuits; that is all I want. So you need not postpone it for two years. Right from today onwards, spirituo-philosophical dimension should grace your mind and your mind should also enlarge to sufficiently encompass everything. Am I clear or not? Are there any other questions?
Suguna: Is it necessary to become a sanyasin in order to serve the society?
Swamiji: It is nice to see you in a white dress. You know, because of the radiance of the white, you have become of a better complexion. …… No, I don’t want to give you any conflict. Start serving your society and you will automatically become a sanyasin. So I don’t make it a condition, start serving the society right now. So you start feeling that I am a person of the society and I am meant for the society; let the societal dimension start engulfing your mind. And within three years, you will start asking me, “Swamiji, is it not better to become a sanyasin?”. “So when are you going to sanyasa?” people will ask. So even if you are not going to be a sanyasin, start serving the society right now and dedicate your life completely for it; that is more than sufficient.
Then the only message will be: “Be true to your enlightenment. Honour it. Cherish it. And try to embody and be engulfed by it as much as possible”. What I want is a zealous and devoted heart, nothing else. Have no conflict at all; live peacefully, comfortably wherever you are. But always allow your mindto soar higher and higher up in spiritual and philosophical dimensions. And be a member of the society and not a member of the family. The family is a member of the society at large. And the whole society are the denizens of the earth. Earth is one of the millions of heavenly bodies hovering in the sky.
So we also have an explicable physical connection with the universe. So please understand it and reflect it. So instead of working with a mustard mind, you can start working with an oceanal mind and everything will become light and easy. This is all my message.
I embrace all of you mentally and I bless you all. Have no conflicts. Let the center radiate with greater and greater fondness, spiritual concern and spiritual responsibility. asirvaad. .
Nutan Swamiji: So I understand that your first videosatsang has been quite tough. Is it not so? What we are saying – all this mental renunciation, mental renunciation; actually when it happens, you will not be able to stay in the household. That is a fact of life. (Swamiji’s voice in the background). Swamiji is saying, “Don’t terrorise them”. So mental renunciation, if it takes place, naturally it will lead to actual external renunciation or external universality also. Renouncing means universality, when it happens.
Ma Gurupriya: I am happy to see all of you. Though I am sitting at an angle and sometimes not able to understand who is who. Just now Rima was saying it is wonderful; we can even have classes through this. So immediately my mind went back to when this new building came up, we were not making provision for such classes. This is a small room and many of us are squeezed. So after some time maybe Swamiji can take a lecture, or even classes can be given. It will be wonderful I think. See from Malaysia, Vasantha’s sister is here. Dr. Devi and Mr. Mahadevan were here but they have left. And many others are here: Usha, Mr. & Mrs. Inder from Delhi. We are taking the camera along to show who is here. This is Arunji coming up. That is Rima and Radhalaksmi.
Were you able to hear fully or was it getting cut? Very clear? O.K. Very good. Very clear. We were not able to hear at times, it was getting cut; like when Rekha was asking the questions. Shall I conclude now? (Ma chants swamin namaste). Jaiguru. Love to all of you.
End of videosatsang. -------------------------------------------------------------------------------------------------------
Audio recording by Rames and Sotheeswari; 11 January 2009. Duration: 55 minutes. Transcribed by Swaminathan; transcript emailed to Ashram 26thh January 2009.
----------------------------------------------------------------------------------------------------------- Appendix (Hand-out sheet given to participants for group discussion before the telesatsang); prepared by Unnikrishnan & Rema:
SIRD, Malaysia Tele-Skype satsang: Sunday 11 January 2009 Topic: Practising renunciation as a householder
Discussion questions: We have one hour to go through the questions and share ideas (Group leader should ensure that everyone gets time to share their thoughts).
Question for Poojya Swamiji: After discussion, list any question/s you wish to put forward to Poojya Swamiji.
Notes Sannyaasa literally means renunciation….sannyaasa is an attainment, inner and wholesome, relating to the mind and intelligence of man, Krishna clarifies. The essence of sannyaasa , Krishna says, lies in the mind getting freed of its subjugation. Desire and hatred grip the mind, right from the time of one’s birth. Whoever frees himself from the dual of desire (kaankshaa) and hatred (dvesha), points out Krishna, is a constant-sannyaasin. Desire and hatred dwell in the mind. To be a sannyaasin, the seeker has to get into the mind and free it from the stranglehold of desire and hatred. Sannyaasa normally means abandoning the usual worldly life. Worldly life means life and interactions with the world objects and environment with their usual impacts. Sannyaasa, in the way of renouncing worldly life, has this simple, basic purpose – of not being subdued by raaga-dvesha (duals). If this is the real purpose of renunciation, then, says Krishna, one should discreetly strive to eliminate the raga-dvesha wherever and whenever it assails the mind. - Vicharasetu August 2000
The state in which the mind produces the fulfillmental joy and relaxation irrespective of the external situation or objects is called moksha. This moksha can be had only by pursuing the Subject. The Subject by its very nature being different from and opposed to the objects, the mind has to withdraw from the objects – from all worldly attractions. As one advances in the pursuit of moksha, his whole focus shifts from the external world to the subject. Gradually, lucrative jobs, blood and matrimonial relationships lose their binding influence on the mind. A sincere seeker at this stage would naturally want to make his spiritual life exclusive and wholesome. It is at this point that the question of renunciation or leaving the profession and family relationships comes up. … the withdrawal takes place by the natural law of seeking. - Prabhata Rasmih, page 90.
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| Last Updated on Friday, 01 May 2009 11:48 |
