The main point is that if after renunciation, that object is not removed from within, then that renunciant is poor, he is destitute.
That is called poverty.
If after renunciation, it does not leave the mind once, then that is called poverty. Who is called poor? In this world, one who does not have money and yearns for money, that is called poor.
That is called poverty.
If after renunciation, it does not leave the mind once, then that is called poverty.
Who is called poor? In this world.
One who does not have money and yearns for money, that is called poor.
So this is mental poverty. That is physical poverty.
It is very difficult to get rid of mental poverty.
Because it is not believed, but the other person believes that we are.
It is not believed that we are poor, that poverty comes into us.
That is not believed.
Does not believe.
If he believes, then the question of going remains.
If the other person believes, he won't go.
And in this, if he believes, he will go away.
If he himself sees that he has made efforts to be poor, then he will go away.
In mental, there is no need to do any other hard work, it should just be visible.
As soon as it is seen, it changes immediately.
In this
Renunciation, mental poverty is a mental illness.
And poverty in worldly affairs is a disease of destiny.
So mental illnesses are not cured quickly, are they?
Mental illness is not gone.
If after renunciation, that object is not removed from within, then that renunciant is poor, he is destitute.
Only if one brings about a change in the inner self along with changing the ashram, can one become a true renunciant.
In this Vachanamrut, Maharaj says that one who has renounced the world and taken the garb of a renunciant, still has affection for worldly objects without the form of God.
Maharaj, Maharaj, in Maharaj's stories, there is a very nice story of wandering in the forest, isn't there?
Maharaj was thrown into the Sarayu in the morning.
Then after three hours, he was taken out and came out.
The messengers of Varun came there, and after Varun's assembly, Maharaj performed puja.
Maharaj was very pleased with him.
That yes, today we were so pleased with Maharaj.
That yes, we have renounced.
Today we have come free.
So it was a long-cherished desire, and today my desire has been fulfilled.
So today there is great joy and great happiness.
He feels regret that this has been lost.
Indeed, after that, he says that all this enjoyment was left behind.
Maharaj says, 'Suitable for householders.'
What is renunciation?
What is renunciation?
White clothes are renunciation.
Huh?
What is the meaning of renunciation?
Renounce from within.
Renunciation of appropriate happiness for a householder.
Renunciation of the happiness that householders enjoy.
A householder who lives in a good house always has the tension of building a good bungalow, a good bungalow.
So the renunciants used to live in the forest.
We should not desire the happiness of living in a house.
We cannot live with the happiness of living in a house.
Maharaj says that renunciation of all the conveniences suitable for a householder is true renunciation.
He renounces this.
And he is left with the burning desire for those conveniences.
Then Maharaj says, 'Poor.'
It is ash.
Even if it is freed from the ashes, it does not leave the mind.
It is ash that does not leave the mind.
In this Vachanamrut, Maharaj says that one who has renounced the world and taken the garb of a renunciant, still has affection for worldly objects without the form of God, how should he be known?
So he should be known as a poor person in front of a rich person.
Here Maharaj says that one who has renounced the world, that is, has renounced the world considering it insignificant.
Even then, all the happiness suitable for the world is there.
His renunciation.
He has renounced all the conveniences suitable for the world.
We have done it.
How does it feel?
So what have I done?
To renounce all the conveniences that are said to be in the world, has this been done or not?
All this has been done for the sake of renouncing it.
That we don't need convenience.
God is worshipped more in adversity.
So we.
Is God worshipped more in adversity or in convenience?
In convenience.
So
I have never seen anyone worship in adversity.
Here Maharaj says that if one does not have it, it's fine, but one should not wish for it in the mind.
Even if we worship in convenience, Maharaj says that we should not keep the burning desire for convenience in our minds.
If it is lost, perhaps he says, then.
Or someone else will make us give it up.
We have to give up what we like, no one makes us give up convenience, but if we have accepted convenience, it makes us give it up.
And then if he gives another convenience, he doesn't want that, he wants the old one.
We want the same nest that was built in the thorny bush.
Even if a nest is built in a good mango tree, what's the use?
Here Maharaj says that one who has renounced the world, that is, has renounced the world considering it insignificant.
Even then, he has renounced convenience considering it insignificant.
This convenience is harmful.
It is not at all beneficial to him.
An insignificant object, sometimes in the world, is not harmful.
And if there is no benefit at all, and he has no money, he is called insignificant.
But there is no harm.
In this world, in the spiritual world, something insignificant can cause great harm, because if one has this in hand and has to leave God and hold on to this, then.
So the damage is more.
Even then, the desire for worldly objects is poverty, it is destitution.
Poor people are poor in mind, even rich people.
And some are physically poor, physically poor.
Many rich people, the attachment to money that has not left their minds, that attachment does not leave them, that is poverty.
And many are physically poor on the outside, but very generous in their minds.
He was in Rajkot, wasn't he?
So from Rajkot, we sometimes go early to the temple for darshan.
In that, there is a Hanuman temple in Karansinghji High School, isn't there?
There was a sage.
So we would leave in the morning, and many other sadhus would come there early.
So he would sell four annas, eight annas, four annas, eight annas, a rupee to everyone, that sadhu.
The sadhu gives to everyone, other devotees or big householders who come, they all give to the sadhu.
This sadhu then gives to other sadhus.
We asked him once, 'Brother, why are you giving this away?'
He said, 'There is no need, everyone gives, we sit with everyone, so if they give, give to everyone.'
This increases.
So he was poor in body, but how generous was his mind.
We are talking about Lakhandas, aren't we?
We did the first camp in Rishikesh.
So on the banks of the Ganga, there is that Shankaracharya ashram, and on the banks of the Ganga, there was a sadhak named Lakhandas.
So we all worshipped that sadhu baba and offered him dhoti.
But he hadn't come here.
So he gave a dhoti.
He went there and gave it.
He was very good.
The next day, he started crying.
He said, 'What should I do, where should I wear it?'
He said, 'What should I do, I already have a dhoti, and you gave me one, so my tension has increased a bit.'
And to keep it safe.
Please take it.
So when it was given back, he was happy.
When it was taken back, he was happy.
So look at his kingship.
When convenience goes away, his kingship opens up.