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lethargy. By repeatedly arriving at such decision, he should try to curtail that activity to the utmost possible extent. In that case the teaching can be fruitful. (499)
Internal state of Shrimad:- “During last three years it has been seen that weariness arises while writing anything about spiritual or practical aspects. The writing is left incomplete by noticing it as fanciful. If something pertaining to spiritualism is required to be written or said when the mind is concentrated in spiritualism, that can be considered appropriate; but when it is to be written or said while the mind is unsteady, it would amount to undue acceleration. Moreover, since internal disposition is not involved therein, it cannot be termed as written or said from spiritual inclination and hence it needs to be termed as fanciful. On account of that as well as on similar other accounts, writing or telling from spiritual considerations has been very much reduced. ...
"Yet some stability stays on several occasions. While writing about the practical aspects, it is seen as unessential and evidently illusory, there appears no significance in writing or saying about it; that leads to perturbance within. What is to be written can as well stay unwritten or unsaid and needs to be treated as such to the possible extent. As such, the habit of writing or talking about such matter has gone away. (586)
"By virtue of some conducive situation if the soul becomes aware of its distinct nature even for a moment, liberation is nor far away from it. The distance from liberation is proportionate to the intensity with which one identifies with other ramifications.
"If the tendency somehow turns towards the soul, this human life would be invaluable. Spiritual inclination generally does not arise without human embodiment. By knowing and remaining firm about it one should try to generate the spiritual inclination in this life.
"By virtue of purity of thoughts, if one turns back from the external contacts, he can easily and immediately bring about the spiritual inclination. There is a high intensity of wrong contacts and thereby this soul has been short of vigor since the infinity. In order to avert it or to retreat from that, if one resorts to wholesome contact to the utmost possible extent, he can become worthy of making endeavor and would gain the state of reflecting.
"Reflection about the Self can arise the way one intensely feels the impermanence, insignificance of the worldly life... The inclination towards craving, aversion etc. does not prevail in absence of ignorance. Behaving as having gained the state of liberation in spite of prevalence of such inclinations amounts to insulting the concept of liberation. What needs to be done is to entirely destroy the inclination of craving and aversion.
True mode of renouncement:- "Where there is intense knowledge, there needs to be intense renouncing. Lord Tirthankar has stated that intense knowledge is not possible in absence of intense renouncing.
"Retreating from false identification with the external objects by resorting to inclination towards Self is termed by the omniscient Lords as renouncing. Renouncing of the external aspects is of course useful, is helpful in retreating from the false identification. But internal renouncing is not meant for the external one. It is, however, worthwhile to treat retreating from external aspects as useful for internal renouncing.
"We have been daily thinking of getting freed and chant that this activity comes to the end as soon as possible. It, however, seems that thinking and chanting for that purpose is not of the required strength, it is slack. As such, it remains in the mind that efforts should be made early to resort to intense thinking and chanting." (569)
The readers can get some idea of Shrimad's broad and innately compassionate heart from the above quotations. Those, who are yearning for knowledge, can get an idea of saints' eternal
