The desire behind all desires || Acharya Prashant (2016)

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Question: Acharya Ji, an intense desire for liberation, is a prerequisite?

Acharya Prashant Ji: Classically, it has been put that way. The scriptures talk of mumuksha (desire for liberation). But that intense desire, is not a desire with the same quality, as that of normal, ordinary desires. It is a very latent thing. It is not something that would scream from the surface. It is not something that would shout from the rooftops – “I want liberation.”

It is the desire, behind all desires. And one has to be a little watchful, a little meditative, to be in touch with it. Otherwise, you will be in touch with only with what you superficially want.

For example, you want to change your job. If you are not attentive enough, you will say, “My desire is to get a new job.” But actually, your desire is of deepest liberation. So, mumuksha, is actually the one desire, behind all desires.

And if you make it superficial, if you start saying explicitly that – “I want liberation, I want liberation,” then you have reduced and trivialized mumuksha.

Questioner: Do we have to think about it day and night?

Acharya Ji: No, you don’t have to. Because you are anyway thinking about something day-in and day-out. Whatever you are thinking about, you are actually thinking about liberation only.

Give me one thought that bugs you, or anything that you think about. You will see that behind that thought, is the thought – ‘I want freedom, I want freedom’. But if you start explicitly exclaiming – “I want Freedom,” then as we said that we have trivialized the matter.

So, you don’t have to say, “I want Liberation.” You anyway keep thinking about X,Y and Z. Something or the other, right? Don’t we all keep thinking? Is our mind not always occupied?

Whatever your mind is occupied with, behind that occupation, lies the desire for Liberation.

You say that you want a new house. The thing is that you want liberation from, what your current house imposes upon you. Behind all desires is the one fundamental desire to be – liberated. And you don’t have to make that desire explicit. You just have to pay attention to what is already going on.

The mind is already thinking, the mind is already occupied.

The mind is already thinking, the mind is already occupied. See what it is already occupied with. Just don’t swim on the surface. Dive a little deeper. And there you will find, that you may say that you want ‘this’, you want ‘that’, you want A,B,C,D,E,F,G, but whatever you say you want, you actually want that One single thing, which you may call by any name or no name.

Questioner: Acharya Ji, so is there a bond between love and liberation?

Acharya Ji:

We love to be liberated.

We want liberation, so that we may love.

Man’s primary draw, man’s fundamental pull, is towards freedom. People call it the ‘Truth’. So, you love freedom, you love to be liberated. You go towards That, which will relieve you of your sense of bondage.

You feel bonded, you feel enclosed. You are drawn towards That, which you feel, will give you relief from your chains, and pull down your walls. That is love. that attraction is – love.

So, you may be attracted to any thing or any body, but fundamentally, you are being attracted only towards liberation. You might be attracted sexually towards somebody, but even there, what you are looking for is – liberation.

“There is something within me, that is so incomplete. By being with you, I sense that I might begin to feel complete. That will give me liberation from my sense of incompletion.” And that is why you are drawn towards a man, or a woman. The pinnacle of that liberation is the moment of orgasm, when you feel liberated from just everything. It is in search of that one moment, that you go to a woman.

Questioner: So, is spiritual being, really loving and caring?

Acharya Ji: First of all, we all are spiritual beings. Because we may or may not have spiritual antecedents or pretensions, but we are anyway drawn towards Peace, Love, Truth. And that is what is meant by being spiritual.

To be drawn towards Peace – is Spirituality.

And there is nobody here, who is not drawn towards Peace.

So, there is no living being, who is not spiritual.

We all are spiritual.

It is just that some of us follow so-called spiritual practices, others don’t.

There are some who associate themselves with religions and cults, others don’t. But to be a man, is to be spiritual. To have a Heart, is to be spiritual. Everybody is, inexorably spiritual. There is no exception possible here.

That is one thing.

Second – would a religious or spiritual being, be loving, caring, compassionate? Of course, because that is one’s nature. It is just that when one is not simple, then love, care, affection and compassion, themselves assume very vicious forms.

Then your intention is to love, but you end up chaining the other. Then in the name of care and compassion, you put the other in a prison. The intention is always of love. You ask anybody, who is doing something at any given particular moment, and you would find that his intention, in his own eyes, is right.

In his ‘own’ eyes, everybody is doing the right thing, at any given moment. Later on, he may repent. Later on, he may acknowledge that he was led astray. But at that moment, everybody is right, in his ‘own’ eyes.

So, we all are always looking towards the same things – love, care, compassion. But we are not simple enough, not surrendered enough. Then we say, “I want love, but on my own terms and conditions. I will surrender, but at a time and place of my choosing. I will narrate the Truth, I will live in the Truth, but in my own particular style.” This ‘own’ particular style – that is where the problem is, that is where we all blunder.

We are not simple enough. When there is something beautiful, we don’t just simply say, “O! Beautiful.” We would rather take oblique ways. When we find something, that is really valuable, we just don’t present ourselves to it. We just don’t go to it, and greet, and acknowledge. When we love something or somebody, we just don’t go ahead, hug and kiss. We try very tangential tactics.

The woman would dress-up, to attract the lover. Now, if you are really caring for your lover, if you have something for this person, this man, then why are you trying all these games? If you love him, go to him, sit with him, be with him.

But no, she would rather keep a distance, and try to seduce him.

This is where the problem lies. The woman is acting from the center of love. There can be no denial. Because she loves, that is why she is maintaining a distance. But what mind of love is this, that is only increasing the distance?

“I love you so much, that I will not call you for one week.”

“I love you too much to be with you.”

Have you not heard these statements?

Listeners: Yes.

Acharya Ji: “Let’s go a little distance apart, that will increase our love.” These are not simple things. We are not simple beings.

This is a simple way of loving.

If there is something that is tasty, eat it.

If you are thirsty and there is water, drink.

If you find somebody lovable, kiss.

If you don’t like a place, quit.

But we don’t do all these things. When we don’t like a place, we say, “You know what, this is one of the best opportunities I could have had. And I really like being with these people. But the time has come to move on, but still I would be here for two more months to bug you.”

This is not simple.

If you don’t like, please quit.

If you don’t like taste of something…just as a kid…Can you force a kid to eat something it doesn’t like? You can’t. You can dupe him, you can coerce him. But he would not do it by himself.

Getting it?


Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session: The desire behind all desires || Acharya Prashant (2016)

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Searching for the beloved? || Acharya Prashant, on Guru Kabir (2018)

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Searching for the beloved

I said to the wanting creature inside me, “What is this river you want to cross? There are no travelers on the river road, and no road.
Do you see anyone moving about on that bank, or nesting?
There is no river at all. And no boat and no boatman.
There is no towel rope either and no one to pull it.
There is no ground, no sky, no time, no bank, no fort. And there is no body, and no mind.
Do you believe that there is some place, that will make the soul less thirsty?
In that great absence, you will find nothing.
Be strong then and enter into your own body. There you have a solid place for your feet.
Think about it carefully.
Don’t go off somewhere else.

~ Guru Kabir Sahib

Question: Acharya Ji, the thirst of the soul cannot be quenched by anyone. True. Yet there is hope, and longing for God. What does Kabir Sahib mean by – “Enter into your own body. Don’t go off somewhere else”?

Acharya Prashant Ji: Who is thirsty? The bodied one is thirsty. Before you look around to quench your thirst, it is important to understand the nature of this thirst. It is important to go within yourself, and know why you were thirsty at all. Who is the one who is thirsty? What exactly is the definition of this ‘thirst’? That is what Kabir Sahib is saying.

Thirst, overwhelms. It simply takes over your mind. One starts panicking. One feels a strong urge to act, because one is thirsty. Something has to be done. And what can one do? One does what one is trained to do, what one is conditioned to do. One starts running. Where? In the world, towards the world.

So, something arises within. It’s a sensation of insufficiency. It’s a sensation of discomfort. It’s a sensation of unrest. The sensation implies – “C’mon. Do something. Something is not right.” So, what to you do? You do, what you can do. And, what the man can do? Run around. So man starts running around.

That is what comes to man, as a nature of his build up.

What does not instinctively come to man, is the realisation that it is first of all important to ask, “What is this thirst? What do I want? Before I ask for a solution, should I first not understand the problem. Before I say, that this is what I want, and this is how I want to get it, should I not first ask, ‘Who am I?'”

Saints have always asked you to look at yourself.

All desires are ‘yours’. Right? It is not merely a desire. It is ‘your’ desire. Fine. Let us fulfill the desire. But let’s at least know what we want. Even when you go to a shopkeeper, you have to tell him what you want. No shopkeeper will tell you what ‘you’ want. And if a shopkeeper succeeds in telling you what you want, he is surely fooling you. You have to know, what you want.

Saints are forever encouraging you, to see from where you are making your statements.

See what you have written here – “Acharya Ji, the thirst of the soul cannot be quenched by anyone, anywhere, and at any time.” How do you know? How do you know Parmeshwari (the questioner)? At most you can say, that for you, the thirst has not been quenched so far. But how are you asserting that it cannot be quenched by anybody, anywhere, and at anytime?

That is what is meant by – going into oneself.

Seeing the structure of one’s mind, seeing how things happen there. Seeing how hope arises, seeing how fear arises. Seeing how the mind concludes, seeing how one quickly gets hurt. Seeing how demands and insecurities, are deeply related. Seeing how, that which one dearly wants, is exactly what one must staunchly avoid. Seeing how that which you want to clutch, is lost, exactly because you clutch it.

All these things are happening constantly, and they are happening with you. Aren’t you in a great position, to see that these things are happening?

Kabir Sahib is saying, “Go within yourself. Enter into your own body.”

Ya ghat bheetar sat samundar (Inside the body are seven seas).” ‘Ghat’ is his preferred word for the body. If you can know what this thirst is, you are already quenched.

Paanchee uda gagan ko, dhad rahaa pardes.
Pani peeve chonch bin, bhool gayaa va dees.

The swan flew up the unknown skies, free from her gross form.
Beak-less, she drank water there, forgetting her earthly home.

~ Guru Kabir Sahab

Question 2: What does Kabir Sahib mean by – “The swan losing the gross form, and drinking the water beakless, flewing up the unknown skies”?

Acharya Ji: You think you belong to the earth. And as long as you are the body, you are right in what you think. Yes, the body belongs to the earth. But, that is not where your thirst would be quenched.

Kabir Sahib is saying, “Let the body belong to the earth, you fly up to the sky. That is where, you will drink, without the body. There is a water, that is for the body. There is a water, that is drank through the beak. There is a water that is drank though the body, and for the body. And there is the water that is drank without the beak. It is heavenly water. It is the water of the skies.”

There is a water of the earth, that can placate at most the body. The body is thirsty, the water of the earth helps. But, you are not the body, and therefore, the water of the earth will not suffice for you. You need some other water.

So, let the one, who is really thirsty, fly over, up to the skies.

And there, he shall be really quenched.

Once, you are there, you will forget all about the earthly pleasures, and attachments.

The body will still remain on the earth, but you will remain with your Beloved.

And that’s the way of living.

Let the body belong to the earth, you stay belonging to your Beloved.

Questioner 3: Acharya Ji, Guru Kabir Sahab says in a poem, “Pee le pyala, O matwala (Being in Love, drink the heavenly nectar of Lord’s name).”

(Acharya Ji humming the song, “Pee le pyala, O matwala (Being in Love, drink the heavenly nectar of Lord’s name).”

Acharya Ji: There is the pyaala(bowl) of the earth. There are the earthly taverns, which simply inebriate you. And then there is the pyaala of the skies, which brings you back to awareness.

That is what Kabir Sahib is advising you to drink. Drink the heavenly nectar. The earthly juices, you have had enough. Already. Have they sufficed? Learn at least from your experience, if not from the words of the saints.


Excerpted from a ‘Shabd-Yoga’ session. Edited for clarity.

Watch the session: Searching for the beloved?||Acharya Prashant, on Guru Kabir (2018)

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Who is God, and why should one strive for Him? || Acharya Prashant (2018)

Who is God, and why should one strive for Him

Question: As I read couplets of Kabir Sahib, he talks of God in them. Who is ‘God’, and why should one strive for ‘Him’?

Acharya Prashant Ji: Why should I answer your question? You don’t strive for God, I will not answer your question?

Next one.

How do you feel, when I do not answer your question? That is exactly how one feels, when he is godless. Because you want God, Abhishek (questioner), that’s why you want the answer to this question.

‘God’ is the answer to all questions.

Why does anybody, ever want anything?

Because he actually wants ‘God’.

‘God’ is the end of all the things that you want.

And therefore, all those, who have gone, a little mad, have said, “God is everything that you want.” As they say, “Love is all you need.” They have said, “God is all you need.”

The thing is, you are a man of need. You need, you need, you need, and you keep needing, you keep needing, you keep needing. So, there must certainly be something, that you are asking for. That is ‘God’.

You don’t ‘have’ to strive for ‘God’.

You ‘are’ striving for ‘God’.

Read more

What is desireless action? || Acharya Prashant (2019)

What is desireless action

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Question: Acharya Ji, how will I get motivation to do some work, if I am not attached to the result of the work?

Acharya Prashant Ji: When you come to this hall, you are probably prompted by some desire, aren’t you?

Listener: Yes.

Acharya Ji: There are desires, there are calculations, there are pluses and minuses, you probably weigh the pros and cons. All those things are there. Sometimes there is a nagging question you want to get rid of, therefore you come. That’s how the thing mostly starts. That’s how the thing mostly starts. So this ‘sakaam karma’(the desire-oriented action). Your movement in this hall is motivated by a desire.

You want something, therefore you ‘do’.

This is the common ‘sakaam karma’.

You ‘do’ because you want.

So, the action is a means of fulfilling the desire.

This is normal ‘sakaam karma’.

That’s how things are at Twelve Noon. You are sitting ready to fire your questions. You have a purpose in being here. What is the purpose? – ‘I want my questions answered.’ You have a definite purpose. That’s Twelve noon.

Now, how is it like at 1:30 p.m.? You came with a question, but the question has not reached here. You do not even intend to ask the question anymore. At Twelve Noon, when you were listening, you were listening with an objective. What was the objective? The resolution of the query. And how are you listening at 1:30 p.m.? You are ‘just’ listening. You are ‘just’ listening.

Something is still happening. But the objective is lost. Now the ‘happening’ itself is very juicy. Now the ‘happening’ is not means towards an end. Now the means itself has merged with the end. It is as if, the means has moved into the end, or the end has come to the means to bless it.

Now there is no distinction. Now you are not saying that let the others’ questions be answered fast, so that the speaker may take up my question. Hence now, there is no gap. Hence now, there is no waiting for the result. Hence now, time has stopped for you.

This is ‘nishkaam karma(desireless action)’ – the ‘doing’ is not for some objective outside of itself.

The ‘doing’ itself is the objective.

What do you work for? You work for satisfaction. Call it ‘deep contentment’. Right? You work, for the sake of that. And therefore, work is never very satisfying, because work to you is not the last thing. Work is just a middleman, for the sake of a result. Therefore, work is just a necessary evil for you.

Had it been possible, you would have removed the work, the process, the time interval, from between, and you would have said, “Is it possible to come directly to the result?” And that is why man wants to keep gaining in efficiency.

Man wants to keep gaining in efficiency.

Do you see what is this continuous movement towards more and more efficient processes, machines and systems? It is because man works for a purpose. It is because, the work, and the time invested in work, is itself, not very likable. So man says, “Minimize the work, and maximize the result.”

‘Nishkaam karma(desireless action)’ means – work is life.

Work is life, anyway.

Even when you ‘think’, you are not working, you are actually working. So, no point fooling oneself, with the effort to minimize work.

Even when you ‘think’, you are having leisure, you ‘are’ actually working.

Therefore, why not work in a way, that transcends work.

That is ‘nishkaam karma’.

Work cannot be avoided. Life is work.

You are working, even when you are sleeping. You are working, even when you think, you are relaxing. Why not choose work, with such deep discretion, that work does not remain a load that you have to reduce, work no more remains something that you want to outsource?

Why not come to a situation, where you are no longer seeking happiness, in the reduction of work? Have you seen how the common man celebrates, when his work burden is reduced? That is ‘sakaam karma’.

Have you seen how students like to achieve results, without working? Were it possible to achieve hundred percent marks, without laboring at all, students would have been the happiest? Because as a student, or as a worker, you find no joy in the process. For you, joy is a destination, mostly. For most people. That is ‘sakaam karma’.

Now, we will come to the more horrifying part of it. Whenever, work is a means to an end, ‘the end’ is never really achieved. Ha! We are beaten both ways. First of all, we expended a lot of time, trying to reach – an end. And even if we somehow manage to reach that end, what do we discover? – ‘Is this where I wanted to reach?’ And then you proceed towards, other destination. And that is what is called, ‘the vicious cycle’.

So, those who work towards ‘an end’, find that they are defeated both in the work, as well as in the end. Double defeat. And those who work, without ‘an end’, those who work, because the work itself is service, devotion, they win doubly. First of all, work is celebration. Secondly, work is the end. So, you are celebrating your way to the success. 

You are dancing towards victory. You are not dancing ‘towards’ victory, you are dancing, ‘in’ victory. You are continuously victorious, and you are continuously celebrating.

Any takers?

And compare this to the picture of the one who is striving, toiling, fighting, with the dream of some distant success in his eyes. Remember that the success that he dreams of, is merely his concept. It is an image, because he has not yet come to it. Therefore, the success that he is talking of, is merely an image.

When you come to it, you find that it simply does not match your expectations. Double defeat! First of all, you are striving, toiling, and making life hell for yourself. Though with the pride, with the vanity, that you are a fighter. That you are a warrior. You will have that satisfaction.

So, it may keep egging you on, for a very long time. Probably, even for the entire lifetime.

Listener 1: So, it is all about the journey, and not the destination?

Acharya Ji: The destination is everything, but the destination cannot be distant. The destination has to be the first step in the journey. It is not as if, it is only about the journey, and not the destination. Obviously, the destination comes first. The journey begins, upon reaching the destination.

So, reach the destination first, and then keep traveling. Destinations, upon destinations. Do not travel as if the destination is elusive, and faraway.

Listener 2: Acharya Ji, how to make my work devotion?

Acharya Ji: The work has to be worthy of devotion, first of all. Therefore, choose your work very, very carefully, everyday.

Listener 2: Is it a matter of discretion?

Acharya Ji: Obviously, it is a matter of discretion. Obviously.

It is not ‘the work’, it is the destination that is commanding the work.

It is the destination that is commanding the work.

So, what is ‘the work’ that you are talking of? – That’s what you must look at.

The destination has to be absolutely compelling.

So very compelling, that you cannot even entertain the ‘thought’, that is is distant.

If you want something really desperately, do you want it five years hence, or right now?

Listener 2: Right now.

Acharya Ji: The destination has to be that very attractive. Not only attractive, it has to be that very indispensable.


Excerpts from a ‘Shabd-Yoga’ session. Edited for clarity.

Watch the session:  What is desireless action? || Acharya Prashant (2019)


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Why does one have ego? || Acharya Prashant, on Saint Lalleshwari (2019)

Why does one have ego

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Probing inside, I came

Seeking the moon within me:

Sifting the chaff from the grain.

I went seeking

The like, Alike,

Thou art Narayan.

Thou art Narayan, then,

Why this will-o-wisp.

~ Saint Lalleshwari

Question: Acharya Ji, why do I  have ego?

Acharya Prashant Ji: Do not ask, “Why does the will-o-wisp, or the ego, or your personal center still exist?” If you ask, “Why does it exist?,” the answer is: your birth.

It exists because, you do.

When was the ego born?

When ‘I’ was born.

As long as you keep taking yourself, as the born one, as the one who took birth one day, and who would die one day, the ego is definitely going to remain. 

So, if Parmeshwari (the questioner) asks that why do ‘I’ have ego, do you see what comes before the ‘ego’?

Listener: ‘I’

Acharya Ji: What is the question? Why do ‘I’ have the ego? ‘I’ doesn’t even need to have the ego. The ‘I’, is the ego. Till there is Parmeshwari, there is bound to remain the ego.

Don’t you see what ‘Parmeshwari (the questioner)’ means? A body that is separate from the universe. That is ego – as someone who is localised, temporally, and spatially. Parmeshwari is in this hall at Twelve noon. Had she been the Truth, she would have continued, wherever she was. But at 3 p.m., she would be at the banks of river Ganga, not here.  So she is localized. She is localized. Similarly, spatially. At Twelve noon, because she is here, so cannot be at the banks of Ganga.

This is what is ego – a thing of time and space.

A thing that is severely limited by time and space.

And therefore suffers.

And is therefore debilitated.

Even if you want to, you cannot be at the banks, at this very time. And that you see, is at the center of a lot of your suffering. Were you not limited in time, you would have immediately gone back to the past and corrected it. But you are limited in time.

If you are here, you can neither be in the past, nor in the future. If you were not limited in space, then you would have controlled the entire universe, by being present wherever you wanted to. Or maybe by being present everywhere in the universe, and therefore, being the universe itself. But you cannot do that. And therefore, you suffer.

Do you now see what desire is? All your desires are limited to time and space. You could also say that, all your desires are related to your limitations in time and space. All your desires are related to your limitations in time and space. 

Had you not been limited, what would have you desired? If you are the entire universe, at all times, what is left to desire? Therefore, as long as, there is ‘this(the body)’ there would remain the will-o-wisp.

Now you have to see, what do you want to do, with this necessary limitation. That’s the human condition, you know. This necessary, this inevitable limitation. That is why, those who have known, the saints, they have said, that it was not the great thing that happened to you – the human birth.  But now that it has occurred, you better make the best use of it.

But it would have been far-far better, had you never really been born. Now that you are born, strive to come out of this incessant cycle of birth, and re-birth, and death. In fact,  that’s what is liberation. That’s how the orient has known liberation – liberation from the cycle of birth, re-birth, and death.

Because the moment you are born, that is born, from which you seek liberation.

The moment you are born, you are born along with that, from which you seek liberation.

So, why be born at all?

Listener: But we have taken birth now.

Acharya Ji: Yes, so now you better use it to the fullest. Live in a way, that is directed towards freedom. And it is equally, rather much more possible, to live in a way, that strengthens your bondages.

Hence, be cautious.


Excerpts from a ‘Shabd-Yoga’ session. Edited for clarity.

Watch the session:  Why does one have ego? || Acharya Prashant, on Saint Lalleshwari (2019)


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Market, Money, Food, and Liberation || Acharya Prashant (2019)

Market, Money, Food and Liberation

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Question: Acharya Ji, which are the industries I should invest my money in?

Acharya Prashant Ji: There are two industries those are not going to fail. First one, that thrives on kids. Second, that thrives on sickness. And the two are one. The school industry is never going to starve, and they will always make very big bucks. What else do we earn for? To pay to the schools. And the hospital industry is always going to prosper, and they will make very big bucks. What have we earned for? To pay to the hospitals.

You can avoid spending anywhere else, but these two places, you will not only spend, you will always overspend – kids education, and health.

And it should be obvious to you, that these both have to do, with your deepest vrittis (latent tendencies). We began this evening, talking of what this Prakriti rely on. It relies on continuation of this body, and procreation. This body should continue, and more bodies should keep coming. So, these two are also the two ways, to loot away your hard earned money.

I recently found out, the apparels of a fully grown-up man, are only as expensive as apparels of a two-month old. If you purchase something for yourself, for two-thousand rupees, and that thing is this big, size forty-four, rest assured, if you buy something for your infant who is one month old, that too will cost equally the same.

Look at the margins. And you will not be able to question it. It’s a matter of love, you know. Don’t you love your child? Can you question the fees that the schools charge you? It’s preposterous.

Listener: It’s a matter of pride now-a-days, to say that our kid’s fees is higher than the fees of your kid.

Acharya Ji: You are being looted in broad daylight, in the name of your kid’s fees. And you will accept it, even if you happen to be the intellectually strongest person in the world. The fellow is IQ 140, emerging from the best institute of the world, a post-graduate in Astrophysics. But the moment he gets a kid, he can be looted in broad daylight. And he won’t be able to resist it. Because he is hitting you, where it hurts the most.

You might be very, very smart, but you can still be looted, because now you have a kid. Same with the doctor. It doesn’t matter who you are. If he says, “Twenty lakhs,” twenty-lakhs is ‘twenty-lakhs’. You don’t argue with him.

It’s actually not the doctor, it’s the hospital. Just as it’s not the teacher, it’s the school. If the hospital says, “Twenty lakhs,” it is twenty lakhs. It’s all spiritual, if you can see.

This is what tells you, how Prakriti fails you. Man gets attached to continuation, and in the name of continuation, man is robbed-off the precious resources, that should have gone towards his liberation.

Your precious resources, that should have been invested towards your liberation, rather go towards your, continuation.

To hell with such continuation.

I don’t even have an insurance. I have no medi-claim. I am very clear, the day she comes and says, “I have to take you away,” I will say, “Why wait? I don’t even have to pack up. Come, let’s go! I am done.” I neither have life-insurance, nor medical insurance.

For my small medical needs, I have enough. And if a giant medical need comes up, I will not meet that need. I will not allow Prakriti, to rob me, of my real occupation.

My real work is not to save, for the furtherance of my physical life.

My real work is: this.

My real work is not to fill, and bloat my bank account, for the sake of my physical security, and physical continuation.

My real work is – liberation. My liberation, your liberation.

I must work for that.

Getting it?

Listener: There is no point in living on, if you cannot live for liberation.

Acharya ji: Wonderful! There is no point in living on, even for one day more, if liberation is no more possible, or if you have no desire for liberation. Kabir Saheb has put it so succinctly, in so many verses. “Jaa tan prem na sanchare, so tan jaan masaan. Jaise khaal luhaar kii, saans letu bin praan.” (If you do not have love for Him, then your body is just a graveyard. You are breathing, but you are really not alive).”

Life should either be a great rhapsody in love, or otherwise it is just a spell of irritating noise. Who wants to tolerate it? There is no valor, or pride, in continuing to live. Finish -off your work, and retire. Go away! Go to sleep. 

There is no great virtue in living for a hundred years, and living like a maggot. Turtles, crocodiles, they all live longer than men. So what? 

Question: Acharya Ji, does poor food habit become an obstacle in the path of liberation?

Acharya Ji: In general, you eat badly, only when only food starts becoming meaningful to you. The body knows it’s food. Does it not? Do you have to teach the cow to take grass, and not flesh? Do you see any animal species, that needs to be tutored on the topic of food? Monkeys, mosquitoes, they all know the kind of food that is right for them. Why does this question become pertinent for ‘man’? Because man identifies himself with, just about everything.

Man is different from mosquitoes, in the sense, that man has more heightened desire for liberation. So he searches for liberation, everywhere. Even in paani-puri, he searches for – liberation. In titillation of taste buds, he assumes liberation.

If paani-puri becomes liberation for you, then your kidney will complain. So, rather than regulating your food habits, you should rather ask the question: Who am I? Once you know, that you are the one who can never be satisfied through paani-puri, you will lose all fascination for paani-puri. You don’t need to be tutored on what to eat, and what not to eat. All that is largely useless. 

Why do you get attracted to mithai, or pizza?

Listener: Because of desire.

Acharya ji: And desire is really for?

Listener: Liberation.

Acharya ji: And that has to be realised. “That that which I really want, will not come to me, through mithai.” And then mithai will lose its charm.

Listener: That is known, but for now instant gratification is demanded.

Acharya ji: That you have to remember, at that moment. As you said that, one has to be constantly reminded. That is why ‘ing’ is needed. You will have to create mechanisms, that will keep constantly reminding you.

Have somebody by your side, who shouts into your ears, right when you are about to pop in the next puri. This is not That. That’s the mantra that you need. What?

Listeners: This is not That.

Acharya ji: This is not That. So, you will just spoil the body, and get nothing in return.

Excerpts from a ‘Shabd-Yoga’ session. Edited for clarity.

Watch the session:  Market, Money, Food, and Liberation || Acharya Prashant (2019)


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What are honesty and simplicity? || Acharya Prashant (2019)

What are honesty and simplicity

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Question: Acharya ji, please explain about honesty and simplicity.

Acharya Prashant ji: When do things become complex? When there is fear between you and the obvious. Neither can you deny the obvious, nor can you overcome your fear. Then one goes round and round.

It is very difficult to break away from the Truth, and habituated as we are to ourselves, it is probably equally difficult, if not more difficult, to overrule ourselves, and leap directly towards the Truth.

So ours is a funny situation. Can’t go away, can’t directly come close. And at the same time, we want to tell ourselves, that we are busy and occupied, and doing something constructive. So we start with the merry-go-round, maintaining a safe distance from the center. As if that safety is any less discomfiting, than a total separation from the center that invites us.

This is complexity, and this is dishonesty – the in-between-ness.  The safe, middle path. The position, the movement, the locus that convinces us that we are not totally dishonest.

You see, without a love for honesty, there can be nothing called ‘dishonesty’. Obviously, we love that which is real, that which will not deceive us, that which we eagerly want. But in spite of our love, in spite of our deep, and true desire, we still deny ourselves, we defy ourselves.

We defy the command of our own hearts.

So, simply put, dishonesty is to not to see what you are seeing, to not to get what you want, not to be what you are, not to live by what you know. If you don’t know, you cannot be dishonest. If you don’t love, you cannot be disloyal.

It’s absolutely fantastic, that we know, we want, we love.

And it’s equally tragic, that in spite of, knowing, wanting, loving, we somehow still choose to remain deprived.

Complex!

A kid would ask,”But why would you not just take it, if you want it so much? That is what I do all the time. If I want it, I pick it up.” Somehow, adults have more complicated explanations for everything.

They will say, “Well kid! You are not yet seasoned enough. With age and experience you will realise that you cannot always get what you want. There are other priorities.” But the kid will say, “Isn’t what I want, always my top most priority? And must not one always go for his highest priority?”

You will say, “Well Kid, these are complex matters. Life is not all about loving. Life is not all about knowing and realizing. One has to keep allowance for various other things as well.”

The kid will say, “No! If I want it, I will go straight at it.”

Excerpts from a ‘Shabd-Yoga’ session. Edited for clarity.

Watch the session:  What are honesty and simplicity? || Acharya Prashant (2019)


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On distraction of mind || Acharya Prashant, with youth (2019)

On distraction of mind

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Question: Acharya ji, I am unable to concentrate on anything. For e.g., I get easily distracted while studying my Maths book, and get attracted to playing online games.

What should I do then?

Acharya Prashant: You see, two types of things attract us.

One – where the attraction is tremendous. And the attraction is so tremendous, that you get totally lost in the thing that attracts you, and you are left with no space, or desire to enquire further.

Now something really spectacular, something really eye-catching, something really interesting, is attracting you. This attraction becomes so dominant on us, that we do not even want to ask that what that thing is, and why this thing is attracting us. And whether that thing holds any importance in our lives.

What the eyes see, becomes so heavy, that it totally occupies the mind. And the mind is then not free at all, to ask any questions. You could even say that we become dumb. We become dumb. But it’s a very pleasurable dumbness, because we are, as we say, enjoying that state of being attracted.

The one who is getting attracted, is getting totally lost in the thing, that is attracting him. And because he is totally, completely lost, therefore nothing is left of him, to make an inquiry, to ask a question.

What question?

“Why is this thing is attracting me?”

“Is it really important for me?”

“What would this give me, after the initial period of attraction?”

“Would I be left with anything substantial, for five minutes, or let’s say five months?”

“There would be a lot of pleasure, but what after these five minutes? What after these five minutes, and what was before these five minutes? What really happened, that this thing became so tremendous on me?”

These are important questions, but we are left with no space to ask these questions. Because the thing, the attractive thing, or thought, totally overpowers us. It overpowers us, it controls us. It has taken us in it’s arrest.

Now, we are left with no capacity to ask an intelligent question.

These are the first kind of things that we come across – attractive things. Attractive things, where the possibility of asking question, or inquiring, is impeded.

And, in contrast, there are other kinds of things, that do not look attractive on the surface at all. The moment you look at them, the moment you hear of them, the moment you think of them, no interest arises within. In fact, a disinterest may arise.

You may say, “O! What is there in it?” Or you probably don’t say anything, and just want to ignore that object. You would say, “It’s not exciting.” And now, what happens in this case? Please see.

It’s a step-by-step thing. It’s a scientific thing. Because you have already said that this thing does not interest me, therefore you are left with no possibility of asking a question. The matter has been closed, so why ask a question?

In the first case, why was no question asked? Because the thing appeared so attractive, that you were left with no time, space, or desire, to ask the question.

You didn’t ask, “What this thing really is?”

“It appears nice and beautiful, but what is it really, and what would it give me?”

“Am I being intelligent, by getting attracted towards it? Probably I am. Then I will allow myself to be attracted even more. But if I am not being intelligent by moving towards this thing, why should I hurt myself?”

That was the first case. In this case, again there is no inquiry. In the second case, why there is no inquiry? Because the thing appears so unattractive, that you say, “Oh! C’mon. Move on. I don’t want to look at it. It’s not exciting, I don’t like it. There is nothing in it. It does not arouse me, so I will not ask any question.”

Here again if you could ask, “What is in it for me?,” then the picture would change. You say that when you are with your Maths book, then you do not feel any urge or attraction. Then do something else. What is it that you must do?

Ask yourself, “In the first place, why am I with this Maths book? Why am I holding it at all? Is there a reason? What is the importance of this book?”

If this book really has some importance, then you will find that you are compelled to read. And if it has no importance, then you will throw away the book. Let’s see whether the book has some importance? All that you need to do is, ask a sincere question. Whether it’s the Maths book, or some online game, that is attracting you. Ask the same question.

“What is in it for me? What will I really get from this?”

“After the five minutes, or fifty minutes of interest, or disinterest, what would I be left with?”

Ask, “Is it so that I am being cheated? Is it so that somebody is making a fool of me, and exploiting me by giving me, a little dose of excitement?”

There answer would sometimes be ‘Yes’, and sometimes be ‘No’. We need not predict the answer. Let it emerge. Just as when you conduct an experiment, in a science lab, the result, the observation, emerges. You don’t want to predict it.

And you don’t want to conclude beforehand. You want to see what is happening, don’t you? Similarly, just ask this question, and see what happens. You may find that magic is happening.

Before you accept or reject something, before you get wildly drawn to something, or before you just ignore something and move on, pause for five seconds, just five seconds, and ask, “What is in it for me? What is the real importance it holds?”

Do not be carried away by emotions. Do not be carried away by thoughts. Do not be carried away by impulsive conditioning. Just wait for five seconds, and ask,”Is it important?”

And that is the most important question, most life-giving question to ask.

“Is it really important?”

You will find that you are able to avoid a lot of trash.

And you will find that now you are able to love and respect, a lot of valuable things, and people, in life.

The moment you ask this, “What is this thing, this person, or this activity, bringing to me?”

Would you do that?

The Maths book is not just a Maths book. It stands for something. There are benefits from reading, and there are repercussions of not being with it. Dwell over them. “What is Mathematics? Why should I read it?” May be you will find that Mathematics is nothing, that it is a foolish thing to read Maths. And if you find that, then feel free to throw away the Maths book.

But, in case you discover, that the thing, the person, or an activity, is indeed important, then obviously, we are all honest people. And having discovered that something is precious, we will want to keep it.

Having discovered that somebody is lovable, we would want to be with him. Having discovered that the field of study, is indeed important, we would want to pursue it, right?

Five seconds.

“What is in it for me?

“How does it hold any importance?”

Excerpts from a ‘Shabd-Yoga’ session. Edited for clarity.

Watch the session:  On distraction of mind || Acharya Prashant, with youth (2019)


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In all that you want, Liberation is all you want || Acharya Prashant (2019)

To personally meet or connect with Acharya Prashant: click here.

In all that you want, liberation is all you want

Question: Acharya Ji, only sometimes do I consciously know that I really want Liberation. How to increase one’s quality, so that this want is continuous?

Acharya Prashant Ji: Only sometimes do you use the word ‘Liberation’. At other times, you use a lot of other words for Liberation. So the mistake is mostly, semantic. You just need to expand your vocabulary, and remember that every word in dictionary is a synonym of ‘Liberation’.

Right now, when you think of Liberation, you say, “I am thinking of Liberation.” But when you think of having a Pizza, then according to you, you are thinking of something other than Liberation.

The desire for food, and the desire for Liberation, are according to you diverse things. And from that divergence  is arising your question. You are saying, “Only for let’s say an hour a day, am I consciously thinking of Liberation. For the remaining twenty-three hours, I am thinking of miscellaneous things. A, B, C, D……And L is for ‘Liberation’.”

And the other twenty-five letters are all for various miscellaneous things in the world, that occupy and attract us.

So you just have to tell yourself, and deeply-deeply remember that A=B=C=……X=Y=Z. And all of them equal L. L is for – Liberation.

You cannot think of anything, but Liberation. All thoughts are thoughts of Liberation in disguise. It is the limitation and constraint in language, that only sometimes do you call Liberation as ‘Liberation’. At other times, you name the desire for Liberation as a pizza, or money, or clothes, or relationships, or a book, or something else.

Man moves for one central purpose.

And that purpose is…?

Listeners: Liberation.

Acharya Prashant Ji: Liberation.

It’s just that he does not consciously know, rather admit and acknowledge, how Liberation thirsty he really is.

We keep denying to ourselves that there is just one thing that we want. We think that we want multiple, various things. No. We want just one thing. The various things that we go to, are nothing but mediums to go that one single, final thing.

If this much can be remembered, then all the mediums will become useful. Then all the mediums will become Godly, Divine, because they will become a medium between you and the Divine.

If you can remember, that this is a medium, then it is Divine.

But if this becomes the end, if this becomes a purpose in itself, then this becomes an obstruction.

Why do you breathe? Breathing is for the sake of Liberation.

Why do you see? What are these eyes looking for?

What is this mind anxious, and waiting for?

Why do you think that these eyes are constantly looking out at the world? What are they searching for? Have you never thought of this?

You come to a crowd, and have you seen how your eyes scan the faces of strange, unknown people?

Listener: Yes.

Acharya Prashant ji: You want to see that one special face. We all are looking for that one, final thing. These eyes are always scanning-scanning. That’s why these ears are always….But that one, final sound is not heard.

That one, final experience remains elusive.

We exist for the sake of That.

That which is liberation.

We breathe for the sake of That.

We come to tomorrow, so that tomorrow That may come.

So, it is for the sake of That, that time exists. 

It is for the sake of That, that all future exists.

Do you see how liberation-minded we are? We eat, breathe, live Liberation. And then innocently we say, “Why are we not liberated?”

The mistake has to do with linguistics, not with reality. And man’s language and man’s thoughts, go together. Thoughts are diverse, so is language. Language means separation and diversity. This is ‘this’, and that is ‘that’. ‘This’ cannot be ‘that’, and ‘that’ cannot be ‘this’. Every word points at one particular object, which is not the next object, so no Liberation.

In the world of thoughts, there is no Liberation.

In the world of remembrance, there is Liberation.

Remember, all the thoughts are from and for That.

That which is – Liberation, and That is – Liberation.

If you try to find Liberation in thoughts, it is not there.

———————————————————————————————————

Excerpted from a ‘Shabd-Yog’ session. Edited for clarity.

Watch the session video: In all that you want, Liberation is all you want || Acharya Prashant (2019)

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Should one want liberation? || Acharya Prashant, on Vivekachudamani (2018)

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liberation.jpg

Mumukshatva is the burning desire to free oneself by realising one’s true self from all bondages, from that of egotism to that of identification with the body, which are bondages imagined due to ignorance.

~ Vivekachudamani (Verse 27)

Questioner:Dear Acharya Ji, Pranam. Desire seems to the root cause of misery. Should we even desire for Liberation, Freedom and Guru?

To have the right intention in conscious and to remain surrendered in everything we do. Is it right? Is Liberation even possible without Grace?

Acharya Prashant Ji: Anoop, it is not a matter of whether you should desire for Liberation. It is a question of whether you ‘do’ desire for Liberation.

Desire for Liberation cannot be a teaching. It cannot be an idea implanted in your head by somebody else. It has to be your current, rather than pre-existing state. Spirituality doesn’t mean that you will go to someone and he will put an idea in your head.

And how have you come to him? As a tourist comes to a watchable place.

You don’t go to a Guru so that he may provoke you to get liberated, so that, he may indoctrinate you in Liberation. You go to the scriptures or the Guru, when you are already burning for liberation.

If you feel satisfied, contended, alright, then, I seriously advise you to not to be here.

Spirituality is for those, who are already sensing that the life is going waste.

If you are not sensing that, then continue on your paths, long enough and intensely enough, to get an experience to what hell is like.  

And then you will run to be rescued.

Spirituality is, when you already see that you have unfortunately, probably inadvertently, created a mess.

And if you have created a mess, why would you ask, “To have right intentions and conscience and to remain surrender in everything we do?” If you are stubborn, that you will continue to do, what you are doing, then do you realise the mess? How has the mess been created? By doing, what you did, by choosing what you did.

And people come and ask this same question. They say, “But so many teachers are saying that wherever you are, and whatever you are doing, be surrendered to that.”

I said, “What if you are a blackmailer, or a terrorist, or a serial-killer?” Then you should continue doing, what you are doing with great devotion? And that’s what most of us are. We are caught in corrupt professions. Doesn’t matter, whether you are in analytics, or sales or marketing, you know very well that your profession is corrupt. It relies on cheating, deception and violence. Without deception or fear and violence, your profession would crumble in a day.

But people come and say, “My Guru told me to continue doing to what you are doing. Just be devoted to Krishna.” I said, “Did Krishna advise that to Arjun?” Krishna said, “You must fight.” Did he say, “If you don’t want to fight, don’t fight”?

Just keep chanting, “Krishna, Krishna!” Is that how the Gita was born?

Did Krishna tell Arjuna, “Continue doing what you want to do, if you want to run away from the battle, run away. But as you run away, keep chanting”? So, imagine, Arjuna running away and chanting, “Krishna, Krishna, and Krishna!”And Duryodhan is having a good laugh, “See the bugger, the best warrior of the world! Chanting Krishna, Krishna and running away.”

It’s not about – doing whatever you do.

It’s about doing the right thing, and stopping doing what you do.

Spirituality...

I don’t know how this unfortunate idea came into circulation, but this idea is very-very prevalent now – ‘Just do whatever you were doing, but do it with faith’.

Great! Now – ‘I am a pick-pocket, and now I will steal with faith.’ That’s amazing!

“Just do what you are doing, but remember Krishna. You don’t need to leave thing, continue running your fake shops, continue with your fake profession and fake life, just be a little devoted. Do thirty minutes meditation in the morning, and a bit of yoga.” That’s not what Spirituality is all about. Yoga, Dhayana and the shop!

It’s not this way!

Spirituality is living the right life.

It is not about decorating your already existing ways.

Spirituality is not a pain-killer.

It is the eradication of the disease.

But most people are looking for just pain-killers, and therefore, there are so many shops selling pain-killers. Spirituality scoffs at pain-killers. Spirituality says, “If you are taking a pain-killer, you are worsening the disease.”

Spirituality rather says, “Let the pain be exposed.”

And that’s what the right Teacher does. He exposes your pain, he sensitizes you to your pain. But the result is, you say, “The right Teacher has given us pain.” And so you run away.

You run away to a shop, where you are given pain-killers because all that appears to be very pleasant. You came with pain, and now you no longer consciously experience pain. Your pain has been subdued.

“Should we even desire for Liberation, Freedom and Guru?”

Don’t desire, if it is in your hands!

Spirituality starts, when you see that all your attempts to deceive yourself have finally failed. As long as you can curb and subdue your sobs, like this (covering the face), Spirituality will not start.

When you are sobbing just a little, what do you do?

And you have been able to convince yourself, that matters are not very serious or bad. And then comes a point when this (covering the face) does not work. And then comes a point that you are compelled into acknowledging that yours is a miserable state. That’s when Spirituality begins.

And we are masters at covering the face, and at (wiping the tears). The proof of suffering dismissed with disdain.

“No, I am not weeping at all.” Go to the kids, they do that. You say, “Why are you weeping?” They say, “Who is weeping?”

That’s the situation of mankind.

“Who is weeping? I am not weeping?”

Because, if you accept that you are crying, then you will have to accept that your life, and decisions have been wrong. That’s too much for the ego.

“Should we desire for liberation?”

My question is – Do you desire for liberation? And if you don’t, then don’t!

Desire for liberation cannot be induced in someone. It is either there, or not there yet. And if it is not there yet, then wait. Who has said that Spirituality is compulsory?

Wait.

Your time will come, may be a year from now, may be a century from now, may be a millennium from now.

Time is infinite.

Wait.

———————————————————————————————————————-

Excerpts from a Shabda-Yoga Session. Edited for Clarity.

Watch Full Discourse: Should one want liberation? || Acharya Prashant, on Vivekachudamani (2018).

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Acharya Prashant: Living fully means whatever is, is always full. Just go close to it.

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Questioner:  This one thing that comes up when said ‘Live fully’. So, let us take an example of bath. By fully what occurs to me is you can use hundred types of products to wash your body.

Acharya Prashant: Living fully does not mean that you have to add something to life.  Living fully means that life is already full and you must not be disrespectful towards that fullness.

I think that it’s an important thing that I missed.

Living fully does not mean that you have to go out and consume life. Living fully does not mean you have to enhance life. Living fully means that whatever is, is always full. There is nothing except fullness. Just go close to it.  The separation is the issue.

Eating fully means that every morsel is a great opportunity to know the total. It does not mean what you are eating, how much you are eating.

Q: Yes. The volume, the quantity doesn’t matter, it is the quality that matters.

AP: Yes. It’s the quality. You see, it’s not only the religious ones and the spiritual ones who teach nonsense, the corporates and the consumerists are not behind. They too are eager to teach nonsense.  This is consumerist nonsense that living fully means consuming a lot, having a lot, it does not mean that.

Life is anyway always, already happening and whatever is happening, ‘whatever’ not some special happening, is a gateway.

You get lot to eat, that is your opportunity, an opportunity to know through eating what is eating and what is it that is beyond eating and if you get to eat a little that again is an equal opportunity.

There are two tables. On one is laid out a sumptuous dinner and on the other table is a measly piece of bread.  Are the persons on these two tables having unequal opportunities?

Just tell me.

No.

The opportunity is same because the Truth is one.  Are you getting it?

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Acharya Prashant, with students: The need to impress

Acharya Prashant: How many of you see, this, a very important factor in your life? Actually, we have been able to look at the issue right in the eye then we say that we need English to impress others.

Someone talked of communication. ‘Communication’ is an expression, right? And that’s a pure thing. Uncorrupted, unadulterated. But when ‘expression’ becomes a desire for ‘impression’, then are we really aware of what is happening?

You have the photographs and words of this man (Sh. APJ Abdul Kalaam), all over this place. Have you heard him speak? If not, look at some of his videos on youtube, expression is happening, communication is purely happening. But is there also a desire to ‘impress’ anybody? Did he proceed with a particular kind of accent? Does he proceed with great fluency?

Listeners: No.

AP: Is ‘communication’ happening or not?

L: Yes.

AP: And is communication happening with great felicity or not? ‘Felicity’ means, ease, smoothness. Is communication happening in a very smooth and spontaneous way or not?

L: Yes.

AP: But is he also inflicted by a desire to impress somebody?

L: No.

AP: And what would have happened, had there been a desire to impress the audience? What would have happened? Let’s try to understand, what might have happened, had there been a desire to impress the audience?

L: The pitch goes high and higher.

AP: What have you printed here? His accent or his words, his content?

L: Words, content.

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Acharya Prashant on Veganism: Vedas and Milk

Blog-11

Question: Acharya Ji, there are people who quote the Vedas and say “A Hindu is a good Hindu only if he drinks milk from the mother cow.” What is your take on that?

Acharya Prashant: See if you have named the Vedas, what is the central teaching of all the Vedic literature?

If you want to really know what the Vedic teaching is, you will have to go to the Upanishads. The Upanishads are called the “Vedanta”, which means the summit or the climax of Veda. And they go into the reality of man. What is the reality of man? The Upanishads are very forthright and unequivocal about it. They say, “Man is the Truth itself (Aham Brahmasmi).” Nothing else except the Truth. You are the ultimate finality. You are the total.

Now, if this is the position that the Vedic literature takes, then one cannot operate from a point of incompleteness, hollowness or desirousness. A lot of what we do, please see we do just in order to gain fulfillment. We say that the purpose of human Life is progress, don’t we? And we asses a human being according to how much he has been able to progress and contribute to progress.

And what is progress for us?
Knowing more; collecting more.

I’m not trying to unnecessarily be simplistic. Please go into it.

When you know more, when you collect more, is it something that happens only on the outside or does it also affects your self-worth? When you know more, your self-worth rises; when you collect more, again your self-worth rises. The Upanishads say, that your self-worth, that which you are, is any way infinite, you are anyway total. Now, go out and play. You are anyway perfect and complete. Now, do whatever you want to do. But do it from a point of perfection. Do it from a point of completion.

Do not do in order to gain something. Do not do in order to rise.

Act as if you are already there as if you are already complete.

That is what Vedas are all about.

Now, around this center, a lot has been said. Just a whole lot.

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Acharya Prashant: Ambition and anger

Acharya Prashant: What is your name?

Listener: Kshitij Aggarwal.

AP: The question asked by Kshitij is why do needs often dominate ambition?

And he surely thinks that it is quite unfortunate that needs to start dominating ambitions. The reason is simple, he probably gives a lower priority to needs and higher priority to ambitions because he thinks that the ambitions are his. He has kept ambitions very close to himself. He believes that they are his own.

So, he deeply wants the ambitions to be fulfilled. But finds that instead, something else has to be done, first of all, we will understand this conflict. And we all face this conflict, this conflict is not only in Kshitij’s mind, this conflict in the mind of every single one of us. But we are all confused, we rarely know, what to do. There are always one or more options in front of us, and we are unable to see clearly which one is suitable. Right?

This happens not only once in six months, at the time of admissions or at the time of choosing a job, it keeps happening daily, day in and day out. What is this conflict? you will have to understand.

Kshitij,

Our mind is dominated by ‘external influences’ which we have so far called is the development of ‘Ego.’

Our mind is not our mind, our mind is a collection of all external influences.

Our mind is divided into many many segments and many parts, and there are so many different forces that are controlling these separate parts. So, one part is being controlled by parents, one part is being dominated by media, one part is being dominated by society, one part by peers, one by corporations, one by thoughts of career, one by XYZ, and very very large number of parts.

Now, these different parts are your different masters. It’s like a person is tied to fifty different ropes being pulled by fifty different people in fifty different directions. Will that person be able to move towards any definite direction, any one direction.

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You are born, so that you may totally die

All Karma, all action is for the actor. And if the actor is a desirous actor, then all action just leads to a continuation of the cycle of desire!

When you start from a wrong place, then you cannot reach a right place.

A wrong place is a wrong dimension.

More action will not take you out of action. More effort will not lead to effortlessness. More desires will not lead to desirelessness.

Seeing is effortless. Desiring is an effort.

“Mumukshtva” is realization.

You are born, so that you may totally die.

The purpose of life is total death. That is the only purpose of life.

Immortality is to feel so fulfilled that you are not counting years anymore. You are not asking, am I going to die at 50 or 80? That is ImmortalityWhen you are no more bothered about time, then you are immortal.

When you are looking at the decomposition of compounds, you are actually studying your own decomposition.

Karma is always associated with desire. That is why, to give you pure Karma, Krishna talks of ‘Nishkama Karma’. Karma, without the expectation of Karmaphal. Then you are acting without the actor.

“I” tendency does not differ. “I” tendency is the same. The objects that the “I” tendency gets circumstantially attached to, they differ. And the object that you are currently associated with, guides the next object that you would be associated with. But this craving for association and subsequent association; the tendency to get attached is the same.

Read the complete article: Acharya Prashant: No action can lead to liberation

Acharya Prashant: No action can lead to liberation

Question: Acharya Ji, can you please speak something on Karma (Action) and Karmphal (Fruit of action)?

Acharya Prashant:

All Karma, all action is for the actor.

And if the actor is a desirous actor, then all action just leads to a continuation of the cycle of desire!

You look at your Karma and the Karmphal. Does any Karmphal ever mean a ‘full stop?’ Is any result, ever so very satisfying that it is final? So, Karma and Karmphal are a continuity. They are a cycle and they are a cycle of ignorance. The doer, the actor, behind the Karma keeps feeling that, action will lead to Liberation. Now, action cannot lead to Liberation.

Action emanating from the actor, that is the ego, the “I” tendency, can never lead to Liberation. Because the very beginning is flawed. The beginning itself is ‘loneliness,’ the beginning itself is in ‘incompleteness.’ The results of such beginnings cannot be auspicious.

When you start from a wrong place,

then you cannot reach a right place.

That sounds counterintuitive because we do see this happening in the world, right? You are standing at some undesirable place, and from there, you can reach a desirable place. But in the domain of Truth, there is no interdimensional-ladder.

A wrong place is a wrong dimension.

You will keep moving in that dimension. Starting from a wrong center, a wrong place, you will keep moving in a space that is wrong. In that space, you can travel far and wide. The space of the ‘Ego’ too is an infinite space.

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You must see the True in the false also

Truth is that which is independent of everything.

The World determines you, the mind; and you determine the World. It’s the same. And when you know these two together, then you have exceeded them both.

What will we do with awareness? Awareness is already doing what it has to do.

False is not a word that you can use carelessly. Only in deep contact with Truth, do you call the projections of Truth as false.

When you go to the root of desire, you find that your ultimate desire is just one. And that is Truth.

Condemning anything is to condemn the Truth. Because nothing but the Truth exists.

You must see the True in the false also.



Read the complete article: Acharya Prashant on J. Krishnamurti: The world is you, you are the world

Acharya Prashant on J. Krishnamurti: The world is you, you are the world

Question: Acharya Ji, what does J.Krishnamurti mean when he says, “the observer is the observed”?

Acharya Prashant: As you are, so you see the World. Simple.

That there is no objective reality about the World. The ‘subject’ and the ‘object’ are intrinsically linked; they are One. The subject and the object are linked; One.

You could further it, by saying, the observer is the observed, an honest observation dissolves them both. Or, the observer is the observed and both are false.

We lay a lot of emphasis on the World, assuming it to be the Truth. If the World is an entity independent of everything, then has to be the Truth, right? That is the definition of Truth.

Truth is that which is independent of everything.

Time, space, people, processes, situations, events; nothing can change it. And if something is totally unchangeable and independent, then it is the Truth. Now, we assign the same status to the World. We feel as if the World is independent of everything, right? That’s our normal perception. We say, this building was there before I went to sleep, and this building is still there when I woke up. Which means that this building is independent of me. In saying that, we have taken this building as the?

Listener: Truth.

AP: Truth. Because now, we are giving all those qualities to this building that rightfully belong to the?

L: Truth.

AP: Truth. When Krishnamurti says, “the observer is the observed.” he is saying, this building is you; it’s not Truth. You change, the building changes. So, it is not the Truth.

L: So, the observed is the observer.

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God – Your ultimate potential

There is nobody who has no desires.

A desire means that you want the situation to change. And whose situation? Even if you want the world situation to change, you want your situation that looks at the world to thereby change.

You don’t live for ‘yourself.’ You live for a ‘better self.’

Man is continuously on a journey of improvement.

When you fire your current situation, then fire the situated one as well.

If you are afraid of aliens, then you will forever be afraid of God. Because God in some ways is a total alien to you.

God is nothing but your ultimate potential.

You are always God, but before you were God plus a lot.

That’s what the aim of life is. Continue losing yourself. Continue losing yourself till none of you is left, and that is what is called the God presence. 

If you want to change, do not ask yourself how to change, rather shut yourself down. Now the change has begun.

If you really love improvement, then walk continuously and be prepared to sacrifice everything. Living for the Lord means I have no other purpose than to materialize my utmost potential. Your utmost potential is called as God. And dying for the Lord means, that to realize that at the utmost potential I am willing to drop everything.

Will of God is that you return to him.

Go to him. Be one with him. Be merged in him. Be God, that’s what God wants, nothing else.



Read the complete article: Acharya Prashant on Jesus Christ: The Final Breakup!

Acharya Prashant on Jesus Christ: The Final Breakup!

 “For not one of us lives for himself and not one dies for himself.”

BIBLE (ROMANS 14:7)

“So as to live the rest of the time in flesh no longer for the lusts of men but for the will of the God.”

BIBLE (PETER 4:2)

Acharya Prashant:

I’ll repeat.

<Repetition follows>

So, Nidhi is asking:

Acharya Ji, what I understand from the above verse is – Live for the Lord and die for the Lord.

Yes Nidhi, well captured.

But what does it mean to live for the Lord or die for him? I am not clear. Also, what is the will of God that Jesus is talking of?

What does it mean to live for the Lord and to die for him?

That is already happening Nidhi. Jesus is already saying – For none of us lives for himself and not one dies for himself. What does it mean? Your ‘self’ is anyway continuously changing. If you are to die for yourself, I would ask, which particular ‘self’? People vouch that they are living to improve. Everyone wants betterment.

There is nobody who has no desires.

There might be people who might not know that they are still desirous. There are people who might have suppressed or latent desires. But desires are still there, and if desires are still there, it means you want to change yourself, right?

A desire means that you want the situation to change. And whose situation? Even if you want the world situation to change, you want your situation that looks at the world to thereby change.

Right? Desire means that you are not alright with yourself and you want something else to happen, correct? So, we are anyway not living for ourselves. We are rather living to change ourselves. And are these not two very different things? If you are living for yourself as you are, then why would you want change? Why would you say I want a bigger car? Why would you say I want respect, or a beautiful man or woman? Then continue being as you are. But you don’t want to continue being as you are. You don’t live for yourself. You live for a better self. Is that in?

You don’t live for ‘yourself.’ You live for a ‘better self.’

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