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of parents, sisters, brothers, wife and children.
He could not totally renounce the worldly life even though he earnestly desired to. He wanted to do so to expedite achievement of the goal of emancipation but he was obstructed throughout his life because of his own karmabandha, despite detachment from worldly life and freedom from passion, desire, and ego. Such a life as his, can serve as the best guide for any seeker, as there is hardly any book available that describes such experiences in the life of an aspirant or a sadhaka.
In these letters we find a crystalline reflection of the real and the pure philosophy of the Jina, Mahāvīra, which aims at the welfare and bliss of every individual and also the society at large or rather the entire mankind. The letters also show sometimes a picture of the perverse state of religion prevalent in society. Śrīmad seems to be pained to see the present state of affairs, as it in no way helps the seekers to be happy either in this life or in the life to come. He is also pained to see that the so called Jain religious teachers also have forgotten the purpose and goal of religion and philosophy and all religious practices and rituals, namely self-realization and emancipation. He could not understand why they have become so sectarian and obstinate and have not
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