Acharya Prashant explains that the reason for persistent maternal affection is that we seek from the origin of the mind what should be sought from the heights of consciousness. We keep searching for it where the mind began, which is the body. The mind begins with the body; without a body, there is no consciousness. However, as consciousness strengthens and moves forward, it must leave the body and find its true home. There is fear in leaving the body, which results in consciousness remaining attached to the body even as one ages physically. He uses the analogy of a small child sucking its thumb, which is acceptable, but it becomes inappropriate for an adult. Most people, he states, live such an unbecoming life. Certain actions are appropriate only in specific stages of the body's life and should be left behind as the body and consciousness mature. He points out the flawed assumption that the age of consciousness increases with the age of the body. For most people, this is not the case; their consciousness remains childlike even as their body ages. Consequently, even at an advanced age, they engage in activities they should have outgrown. A conscious mother would reduce her physical attachment as her child grows and become more dedicated to the child's inner progress. However, most mothers are not conscious. The animalistic aspect of motherhood, providing physical care, is something all mothers do as it requires no special qualification. But to become a guide for the child, a mother must make an effort, which they are often unwilling to do, thus getting stuck in affection. The relationship that should be one of light remains one of affection, and the child does not receive light from the mother, thus failing to mature. He extends this critique to the act of procreation itself, stating that giving birth to a child in ignorance is a crime equivalent to murder. He argues that most people are born out of ignorance to parents who are unprepared. A mother should be a guide, a light, almost a guru to her child, which requires internal readiness. He questions the rush to maternity wards without this inner qualification. He suggests that before having a child, parents must be certain they possess both external and internal qualifications. External qualifications include minimum financial resources, while internal qualifications involve understanding life, death, spirituality, and having the inner strength to guide a new life. Without this, bringing a child into the world is a sin against that child.