Rudraksha replied, “Gods also destroy the yajna of the rishis just like demons. They send apsaras as obstacles to disrupt the sadhna of rishis. You know about Vishwamitra. Menaka, Rambha…
Madhurya got scared hearing my open criticism of gods. The teacher might get angry and might kick me out of the ashram once he finds that out. As a residential student of the ashram, I should not be against the gods, who the rishis pray day and night. Madhurya was my classmate. I am impressed by his endless affection and care. However, my innocent behavior scared him off and on. Whether he was thinking anything, I have the subtle feeling that he enjoyed my company. This realization was not new for me. Hence, I welcomed Madhurya's well wishes open arms.
However, Gautam did not like our friendship with …show more content…
Then, I dared to ask, “Is marriage (vivaha) a freedom or bondage? From the strict rules and regulation you listed, it appears as bondage. What is more desirable, bondage or freedom?”
Gautama looked straight to my face and said, “The meaning of “vi ” is path or liberation. The tradition which facilitates a man's freedom is called “vivaha”, the marriage. It is never a bondage. It destroys many bondage and leads to the ultimate reward, the happiness. Thus, getting only physical pleasure is not the goal of marriage. You can proceed towards liberation if you remain a celibate. However, lifelong celibacy is not essential for everyone. It interferes in the procreation process and affects the continuation of the generations. “
“Marriage does not make a person full of lust, but channelizes a man's passion. Being married helps a man to live in a community. An unmarried man cannot perform the five yajnas that are meant for a married man. Hence, marriage equals to liberation that allows one to carry out duty with firm devotion. Rules, regulation and discipline are not meant to be bondage.”
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Madhurya got scared hearing my open criticism of gods. The teacher might get angry and might kick me out of the ashram once he finds that out. As a residential student of the ashram, I should not be against the gods, who the rishis pray day and night. Madhurya was my classmate. I am impressed by his endless affection and care. However, my innocent behavior scared him off and on. Whether he was thinking anything, I have the subtle feeling that he enjoyed my company. This realization was not new for me. Hence, I welcomed Madhurya's well wishes open arms.
However, Gautam did not like our friendship with …show more content…
Then, I dared to ask, “Is marriage (vivaha) a freedom or bondage? From the strict rules and regulation you listed, it appears as bondage. What is more desirable, bondage or freedom?”
Gautama looked straight to my face and said, “The meaning of “vi ” is path or liberation. The tradition which facilitates a man's freedom is called “vivaha”, the marriage. It is never a bondage. It destroys many bondage and leads to the ultimate reward, the happiness. Thus, getting only physical pleasure is not the goal of marriage. You can proceed towards liberation if you remain a celibate. However, lifelong celibacy is not essential for everyone. It interferes in the procreation process and affects the continuation of the generations. “
“Marriage does not make a person full of lust, but channelizes a man's passion. Being married helps a man to live in a community. An unmarried man cannot perform the five yajnas that are meant for a married man. Hence, marriage equals to liberation that allows one to carry out duty with firm devotion. Rules, regulation and discipline are not meant to be bondage.”
Page