Non-Attachment

It is true that we can never be free from Maya unless we cultivate non-attachment. But it does not mean severing our connections from home,family and all worldly concerns and taking up the life of a religious mendicant.

I do not agree with those who hold the view that the only means of cultivating non-attachment is to get away from home and family and retire to a solitary corner discarding all worldly ties. Renunciation effected by such forced means, is seldom found to be genuine, for it is just possible that in spite of their apparent forced detachment from the world, they may still inwardly be clinging to it.

No doubt, as a householder we have to look after many things; we have to support our family ; we have to provide for the education of our children; we have to look to their wants and necessities; we have to protect them from heat and cold; and so on.

For these necessities we earn and possess money and property.

The Real Evil is only our undue attachment to the things which we are associated with. This is the main cause of our suffering. But if we are able to do everything in life thinking it to be our duty without any feeling of attaraction or repulsion, we are in a way free from worldly ties and have renounced the world in true sense, although we possess and make use of many things. Everything we possess shall then seem to be a sacred trust from the Supreme Master, for the discharge of the duties entrusted to us.

Renunciation truly means non-attachment with worldly objects and not the non-possession of things. Thus a house-holder's life in which possession of things and worldly ties are indispensable is no impediment in the way of renunciation and consequently of realisation, only if one is not unduly attached to the objects he is connected with. There are numerous examples of saints having attained the highest degree of perfection leading a house-holder's life all through. Renunciation is infact a condition or an inner state of mind which brings to the view the transitory and changing character of things and creates a feeling of non-attachment to such objects. His eyes are fixed every moment on Reality which is unchanging and eternal and he is free from the feeling of attaraction and repulsion. This is Vairagya (Renunciation) in the true sense of the term. When we have achieved this state of mind, we are free from desires. We feel contended with what is available to us. The end of desire means stopping of the formation of Sanskars. What remains now is only to undergo the effect(Bhog) of the previously formed Sanskars(impressions) which are to be worn out during the course of our life. Nature too helps us in the process by creating a field for Bhog in order to remove the impressions of our thoughts and actions from the causal body. When these coverings melt away we begin to assume finer forms of existnce.

The man who is born in this world is sure to taste miseries. One cannot escape these. When I see the world, I find it very troublesome. Some are groaning with pain, a few are suffering from the loss of their dear ones and a great number are anxious to achieve success at each step. We try to get rid of these by going into penance, and Rishis(Sages) have devoted themselves thoroughly to it. All that is born of attachment is misery. Pleasure and pain both contribute to misery. There is no remedy for overcoming these miseries except devoting ourselves towards Godly thought of the purest nature.

We need not renounce the world and go for penance in the forest. Let the material world and spiritual world go side by side, glittering equally. One cannot be loser in any way, if doing his household duties, he brings himself up to the realisation of God as well. We should soar with both wings if we want to succeed. It is a vague idea of the people in general that God is to be searched for in the forests. My idea is that He should be searched for in the heart. One is performing the household duties and at the same time is equally busy with Godly devotion. You may say that these two things are incompatible and are contradictory in each other, but it is not the case. In the long run, Godly wisdom begins to work and one does his duty from the mind beyond.

Thus, Vairagya can be attained only when one is wholly diverted towards the divine. When it is so, one naturally becomes disinterested in his own self including everything connected with it. Thus he loses not only the body-consciousness but subsequently the soul-consciousness as well. What remains then is nothing but the "being in dead form or a living dead".

Meditation..................