It is beautiful to earn pain || Acharya Prashant, on Guru Granth Sahib (2019)

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

It is beautiful to earn pain

People make all sorts of efforts to find peace and pleasure, but no one tries to earn the pain.

Says Nanak, listen, mind: whatever pleases God comes to pass. ||39||

~ Guru Tegh Bahadur Ji, Salok Mahalla

Guru Granth Sahib Ji, Ang 14128

Question: Acharya Ji, please clarify what is meant here by, ‘earning pain’.

Acharya Prashant Ji:

The constitution of the body is such that it is – pleasure-seeking. That’s the guiding principle behind bodily actions. Bodily actions include the impulses of the brain. So that which you call as ‘natural’, in loose language, is nothing but pleasure-seeking behavior.

When you say that something is natural, effectively what you are saying is, that it is pleasure-seeking behavior. So that’s how your system is. It wants to have pleasure. It wants to have, pleasure.

What is the definition of ‘pleasure’?

That which helps Prakriti further its agenda.

‘Food’ pleases you because it gives energy to the body to continue. That’s what Prakriti wants. Getting it? ‘Flattery’ pleases you, because it gives the subtle-body the energy to continue. It will continue. It will stay motivated. It will further its goals.

Do you get the definition of ‘pleasure’?

That which agrees with the agenda of your physical constitution, is called ‘pleasure’.

Now in getting that ‘pleasure’, you get ‘pain’ as well. And that ‘pain’ makes ‘pleasure’ even more necessary. So you earn two units of ‘pleasure’, and along with two units of ‘pleasure’, you also got two units of ‘pain’. What is the inference that your system draws from this? Two units of ‘pleasure’ is not sufficient, because two units of ‘pleasure’ came along with two units of ‘pain’, and it got nullified. The net was zero.

So now your system wants three units of ‘pleasure’. But very soon your system discovers that three units of ‘pleasure’ has come along with three units of ‘pain’. So now you want four units of ‘pleasure’. That’s the cycle of human life – chasing ‘pleasure’, getting ‘pain’. And ‘pain’ spurs you on to chase ‘pleasure’, even more. This is not ‘pain’ that you have earned. This is ‘pain’, that has come as a bonus.

What did you want? Pleasure. But pain came tagged along. Had you had a choice, you would have said, “I want only pleasure. Let’s un-tag the pain. I don’t want the pain, that comes with pleasure. I only want pleasure. Can we just separate the two? No I don’t want the combo. No I don’t want the one plus one offer. I only want the one that I want – pleasure.”

So we get pain without earning it, or wanting it, or choosing it. We get it, as a compulsory attachment. We get it as a compulsory accompaniment of pleasure. Guru Sahib is talking of something different here. He is talking of – earning pain. He is saying,”You already have had enough pain. That pain came to you as a compulsion, as a helplessness. You didn’t want it, but you were subjected to it. Now can you willingly go for pain?”

What does he mean? He means something quite radical.

Your system is designed to go only for ‘pleasure’.

And if you are being told to go deliberately for pain, you are actually being told to go against your system.

In a practical way, he is teaching you a method of detachment – a way to get dis-identified with the body.

‘Deliberately go for pain’ – and this has been a method in India, and elsewhere, since long.

Spiritual practitioners those who have really wanted to know and live life fully, have invited ‘pain’. Knowing fully well that the road they are taking, would hurt them, they have still gone down those roads.

I repeat: to the common man, pain is incidental, uninvited. It comes as a surprise. “Oh pain has come. From where? I didn’t ask for it.” To the spiritual practitioner, pain is, almost a target. Pain is a value. He says, “I want it. Bring it on.”

Not that there is some great virtue in pain. It’s just that when you are going for pain, you are denying the bodily compulsion of seeking pleasure. You are getting dis-identified. And once you are dis-identified, then there is no need to seek pain either.

Getting it?

If you will see a lot of ‘progress’, even in the material sense, it happens only by inviting ‘pain’. That which we call as ‘discipline’ even in the loose sense, is nothing but an invitation to ‘pain’.

Is there discipline without pain? You have to get up at some point in the morning, doesn’t that involve pain? ‘Pleasure’ is to keep sleeping even after the alarm has rung. Is that not pleasurable?

So all ‘discipline’ is nothing but ‘pain’.

It’s very well-directed pain, it’s very discrete pain.

But nevertheless, all ‘discipline’ involves – ‘pain’.

And ‘progress’, be it in the material, or in the spiritual realms, moves on ‘discipline’.

So all ‘progress’ is nothing but the art of inflicting ‘pain’ upon yourself – wisely, not randomly.

You will get no progress by just slashing your wrist, or holding a cigarette to your arm. Random, or mindless pain will not help you. While random, and mindless pain will not help you, at the same time there can be no ‘discipline’ without ‘pain’. And there can be no ‘progress’ without ‘discipline’.

‘Pleasure’ is a pattern. In fact, all patterns become patterns of ‘pleasure’. ‘Discipline’ is the determination to go beyond patterns. So ‘pleasure’ has to be transcended. Which means – your body, your prakriti, your physical tendencies, have to be transcended.

That’s what Guru Sahib is pointing at.

Have ‘discipline’.

And what is it to have ‘discipline’?

Be a disciple. Be a Shishya (disciple).

Be a Sikh.

Who is a ‘Sikh’?

Who can wisely, discreetly, deliberately choose ‘pain’.

You cannot be a student, if you cannot bear ‘pain’.

You cannot be a student, if you say, “You know, I want to be handled in cotton and wool. I want to learn a lot from the teacher, but I don’t want pain from the teacher.” Then you cannot be a Sikh, you cannot be a Shishya, you cannot be a Disciple, because you do not have ‘discipline’.

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

Watch the session: It is beautiful to earn pain || Acharya Prashant, on Guru Granth Sahib (2019)

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

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Beginning itself is wrong

Defeat is hardly ever to be measured in terms of the events that happen outside of you. Defeat hurts exactly because defeat happens inside of you.

The beginning itself is wrong. The end will follow the beginning. When you have begun wrongly, the process cannot correct the beginning.

You might be a great driver, but if you do not know where you are coming from and where you are going, then your driving skills will only take you quicker to the wrong place.

What has begun wrongly cannot be corrected by the finesse involved in the process.

And one feels bad about his condition only when he strongly identifies with his condition.

Defeat is not the end of the war. Defeat is not in the end of the war. Mostly defeat lies in the beginning of war.

The more you pick unnecessary battles, the more you will feel defeated. The more you will feel defeated, the more will be the urge to fight another unnecessary battle. It’s a downward spiral. Once caught you remain caught.

Willpower, commitment, determination they are of so little use because they are extremely superficial. One can be a very committed person and yet have a very petty mind because one is needlessly committed. Committed to the wrong thing from the wrong center.

Efficiency or discipline or determination or commitment make sense only when the fundamental has been taken care of.



Read the complete article: Forget winning, first choose the right battle

Forget winning, first choose the right battle

Question: “What are the reasons due to which we remain trapped in defeat? We continue with our irregularities, knowing fully well that we are not doing justice to ourselves. At times there is a strong feeling to do better, but this feeling or commitment does not last.”

Acharya Prashant: In the right battle there can be no wrong result. Defeat is possible only when one is fighting the wrong battle. If you find yourself defeated, and defeated regularly, just know that you have picked up a battle that you should never have been fighting in the first place.

Defeat is hardly ever to be measured in terms of the events that happen outside of you. Defeat hurts exactly because defeat happens inside of you.

How is it possible for any movement outside of you to hurt you? That is the reason Kabir had to say, “Mann k haare haar hai, mann ke jeete jeet”(You lose, if the battle is lost in the mind). Mind is shaken up, impacted, and hurt by an external happening. This is what we call as defeat. Did this defeat happen when a particular event took place? Is this defeat the result of an action? No, every defeat is a defeat right since the inception of the action that at some point hurts.

If you are fighting a battle, if you are involved in something, and somewhere along the way that thing, the process, the result of an action, starts hurting you, it only means that you started from a position of inadequacy, incompleteness in the very first place. That is why this session on defeat comes after the last session on incompleteness. You start from a point of incompleteness and you fight, you strive, to somehow get over the incompleteness.

The beginning itself is wrong. The end will follow the beginning.

When you have begun wrongly, the process cannot correct the beginning.

You are proceeding with the wrong idea. You are proceeding with an assumption. You’re driving from the wrong place with the wrong map. Now even if the process of driving is immaculate, yet it would not help.

You might be a great driver, but if you do not know where you are coming from and where you are going, then your driving skills will only take you quicker to the wrong place.

Read more

Influences are the celebration of life

This nose, these eyes, this language, these clothes, these thoughts, they are all influences. Influences by themselves are no guarantors of suffering.

Influences are the celebration of life.

In fact, in being totally open to influences, you are leading a total life.

The teacher is one who is totally open to influences, who is totally available to the situation. The disciple is one who lives in standards in benchmarks.

To him, this directionlessness, this non-resistance is his total oneness with existence.

The real one has nothing to defend, so he never defends.

And after calling him all the names, you are left with no more names, that’s when you fall silent and that is teaching.

Do not try to judge it on your moral platforms. That judgment will not be wrong, it will be simply irrelevant.

If you have a direction then you are not directionless.

The direction does not keep on changing. Your ways keep on changing. The destination that you have set for yourself that does not change. Your destination is a pleasure.



Read the complete article: Acharya Prashant: From where do the actions of the Teachers arise?

Acharya Prashant: From where do the actions of the Teachers arise?

Listener : Seeing the actions and responses that what I call a teacher gives, so the argument comes that maybe they are coming from the influential part of the mind, they are not coming from the essential just like you said that the faces are real till the time they are not coming from the influence. So gossiping about the teacher, gossiping about the physical appearance of responses, it comes, again and again, that maybe this is not essential, maybe this is not coming from him.

Acharya Prashant: But what you are saying may exactly be what is happening yet how does that entitled us to come to any conclusion?

You see that we all are influenced entities, there is no doubt about it. But so what? If you are not influenced then you are not alive. Your very birth happens out of influence.

This nose, these eyes, this language, these clothes, these thoughts, they are all influences. Influences by themselves are no guarantors of suffering.

Influences are like people passing in front of a mirror. The moment somebody passes in front of a mirror, he influences the mirror. Does he not? What does the mirror do?

Listeners: Reflects.

AP: Reflects. But that does not change the essential nature of the mirror. In fact, that only makes the mirror more respondent, more beautiful. You through light on the mirror, the mirror reflects that light and if there are multiple mirrors, then a single ray of light can lead to wonderful celebration or total festival of lights.

Have you seen the kind of things that can happen when multiple mirrors operate in tendons?

Listeners: Yes.

AP: So there is nothing wrong that which you call as influences.

Influences are the celebration of life.

Read more

Discipline and discipleship

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Acharya Prashant: To be honest, that which we call as discipline is only a conduct aiming at a certain result. Please correct me if you look at it otherwise.

Is not all discipline just conduct in search of a pre-desired result?

First of all you desire a result, and then you figure out what kind of action and conduct is required to reach that result, right?

That is why the discipline inside a submarine, is different from the discipline inside a tank. Right? The discipline that a wrestler requires is different from the discipline that a swimmer requires. And both have to follow acute regimens of discipline. Is that not so?

What comes first? Read more

The secret of the disciple and the master

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Acharya Prashant (AP): The master and the disciple, they exist at two levels that are related, yet different.

Let us understand them.

At the most fundamental level which you could call as the real level, there is only the disciple, just as in the world, there is only the mind. And this disciple, this mind is characterised by its restlessness. Its defining property is that it moves. It’s not still; it wants, desires, strives, achieves, desires again. That mind alone is the disciple. And that which the mind so desperately wants, yet consciously knows nothing of, is the destination. That which mind wants is the destination.  Read more

Do you really need knowledge, power and money to love?

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Question: When I see children in a slum or working at a construction site, I feel like to give them all the knowledge or at least help them to study the basic things but then a thought came that you are still not in a condition to help anyone, first acquire knowledge and get placed so that you can financially support anyone.

AP: How much knowledge do you want to acquire?

Let’s say, you invest all your life in acquiring knowledge, how much of that would you have by the end of your life? Let’s say all your current knowledge is 1 G.B (gigabytes) and the remaining life is invested in just adding to this database. How much would you have in your hundredth year? Somebody, please toss a number, every number is as bad as the other. Read more

The world can redeem itself only by placing the highest value on the Guru

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Questioner: The question is: Who is a Guru? Is a Guru different from a Teacher right? Can a Guru bring together — Knowledge and spirituality in one domain? And what is this contradiction between Osho and J. Krishnamurti?

Acharya Prashant: See, there has to be something which makes you feel that there is a difference between a Teacher and a Guru. What is that thing? Because language and dictionary will tell you that these two words are almost synonymous: ‘Teacher and Guru’. Yet something within you tells you that they are not. Indeed there may be a huge difference; a dimensional difference between these two.

Teaching, in the way we know it, in the way it is used in contemporary society, is analogous to filling up the brain, guiding the intellect in a predetermined direction. Now it’s a very important function: to bring a child or a young student up to date, to the point where evolution has brought mankind is important. If a child has born today, he must know the languages that are prevalent today. He must know the sciences, he must know the traffic rules, he must know the political environment, he must know computers and electronics, he must know the way the various societies are built and are operated. Read more

How to ask the right question?

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Listener: My question is: what to ask and how to ask? What is the question? My only quest is: what to seek?

Acharya Prashant: It is a beautiful situation. If one sees and admits forthrightly that there is a seeking but no clear image of the object to be sought—it a very honest point to begin with. Mostly, people begin with a pre-conceptualized image of what they want. When you are already so adamant about what you want, then you cannot get anything other than you want. What you want is just your own projections.

So, one stands at a particular place–let’s say this domain, this table is the expanse of the mind. The very question of question arises because one doesn’t like the boundaries, neither does one like much of what is within this expanse. But all that the mind knows is this (indicating the tabular surface). This is the mind—this dimension, this surface. All that the mind knows is this. So it would be arrogant rather preposterous for the mind to talk of anything beyond it.

But the so-called spiritual mind is fond of pointing to something that transcends it; pointing towards the beyond. That is not very wise, that is just a trick of the ego to claim that it knows something beyond the boundary. The fact is – all you know is the surface and the boundary. Beyond the boundary neither this expanse is there nor are you there. You and the expanse are one.

So, one is at the surface and it offers very little tranquillity, very little peace. That separation, that distance from what one really wants – that is the only enquiry; there can be no other enquiry. Where is that which I really want? Apart from that, all enquiries are just enquiries within the surface. Within this, you have very well seen that you are not finding that which can give you peace.

So whenever one talks of enquiry in the spiritual sense, all enquiry is just one question—Peace. No other enquiry is meaningful. One could also say all spiritual enquiries can be reduced to this basic question. Asking, “What is the difference between the two principle types of yoga? What is the difference between karmsanyas and Karmyog?Is Tantra any good? Does the Koham method work?” you could be lost in a maze of curiosities. All of that will just add to your knowledge. And all knowledge belongs to this—the surface. None of that will take you beyond this and you have known, you have seen, known it for a very very long time that within this, whatever is there, that contributes only to an inner chaos.

So what is the right question?

The right question is “I am here and I do not know where That is, so I do not even know what to ask?” And that is one’s honest position that is a predicament of all of the mankind. ‘I am here and I do not even know where to go, which means I can’t even ask the question.’ Suppose you are on the road to Chandigarh. You at least know from Dharamshala you want to go to Chandigarh. If you are lost, you can catch hold of someone and you can ask.

Here you don’t even know where you want to go. So what would you ask? And that is the most innocent question—Where is That? Where to go? Where would I find That? All I know is that I am not getting it here. Where would I get That? If I assume it then I am just being arrogant and stupid for myself because I would not be helping myself by claiming in advance that I know that I must go to Chandigarh.

Where is That? What is That? Who is that?

Is That?

The really inquisitive one would actually ask very little.

He very well knows that all his questions emanate from himself and hence, cannot take him beyond himself.

No answer can be beyond the question that you ask. So, the answer never satisfies the question. The answer only creates the ground for the next question. So the really inquisitive one doesn’t come to seek answers; he comes for solutions. So he doesn’t ask much. Sometimes he may not ask anything not because he is hiding something but because he knows the pointlessness of asking a limited question.

A limited question would only elicit a limited answer.

And a limited answer can never be a solution to the question.

To allow the teacher to offer a solution one has to let go of any limitation. If one has decided in advance that one wants to asks and wants to know only this much (indicating the limited capacity of the palm) then how will life or the teacher will be able to give him beyond this much. The question says this much is my curiosity, the solution to the question is always immense. It’s only in the vast ocean that all question dissolve. But if one says this is what I want to know, then how will one receive anything beyond this much?

Now by that, I, of course, do not mean that one must not talk or not ask. But one must also know that it is not through his questions that his solutions will come. The questions only demand only an answer; never a solution. So then one doesn’t take his questions very seriously. One just puts his situation forward on the table and leaves it there. One just says, ‘This is where I am’ and then the whole thing proceeds from there.

It is actually the same thing from both sides.

A real interaction is not like a press conference or a classroom in which politics or economics or science is being taught. In a real communication, neither the student is very interested in asking questions – though, he would ask a few questions, of course, there would be a few exchange of words – nor is the teacher is greatly interested in giving answers. So if an outsider happens to listen to what is going on, he may find all that very absurd because what the Teacher is saying has very little to do with what the student has asked.

It is never a direct answer.

The question is this much (showing the capacity of the palm), the direct answer will also be this much. What is the point? Has one come here to maintain his limit as this much? So, it’s a strange thing going on—Silence talking to Silence, openness talking to openness? Somebody has just said something and then the other one too says something. What is being said may sound quite incoherent and yet something magical has taken place. Magical only for those who are immersed in it, not for those who may look at the recording later on or read about it or hear about it or are watching from a distance.

It is somewhat like this – Have you seen a mother and a son? Have you seen them talk to each other? The kid, the son, the daughter, the infant maybe 6 months old or one-year-old with a very little introduction to the language and yet they are talking. What are they saying to each other? “Motherese” have you heard this term. It’s a great language, it’s the most ancient language. A very lively conversation is going on and both the parties are very sincere about it but you will watch from a distance and say, “What language exactly is being used? What is this grammar?”

The same happens with lovers—the lips are talking, the eyes are talking and they are uttering all kinds of nonsense and yet very deep communication is there in which they are utterly close. To an outsider, it is all nonsense. Even to those lovers, it would be nonsense later on, if they recall; if they use memory, they will find it nonsensical. But it is the most relevant scripture for them at that moment–those words–the only scripture that matters. So, be it between the mother and the child or between lovers or between teacher and student—it’s the same thing. The teacher is the mother, the Teacher is also the lover.

One just talks, one doesn’t think what to say. And same with the mother – she just talks, she doesn’t think what to say. It is from point of thoughtlessness that the worlds emerge. And it is from the point of thoughtlessness that the questions emerge. Now, it doesn’t matter what the question is and it doesn’t matter what the answer is. What has been established is that there is a point of thoughtlessness and that’s all that matters.

Somebody believes that he can’t walk and something magical happens and he starts running, running absurdly, chaotically, randomly running and stumbling, running and reaching nowhere, running around in circles sometimes. So, if you will try to find out ‘where he has reached’, you will find that he has reached nowhere. If you will try to find out how much distance he has covered; if you will try to find out a reason and an objective, a pattern in his running, you will say that his running it useless.

It is not useless.

This running has established that he can run.

His fundamental assumption was that he can’t walk.

Are you getting it?

That is the nature of this conversation. We live in thought, we live in planning, we live in the organization, we live in questions and answers, we live in protocols, orders. The very fact that you could say something which you could not otherwise say establishes that it is possible to speak, live and act from the heart. And the very fact that the teacher could reply without an apparent order, without an apparent structure establishes that it is possible to live lovingly, meaningfully without using the order established by the mind and that’s all that there was to establish. Done. Proven.

Proven to oneself; the obvious has been proven once again. That is man’s comic tragedy—he has to prove the obvious again and again to himself; he has to prove the obvious again and again to himself that he is. That’s what we do.

People talk of seeing beyond the obvious.

Man’s situation is that he can’t see even the obvious.

These sessions are just about seeing just the obvious.

The beyond can wait.

Don’t you see that right now you are not what you usually are? If your friends, relatives, acquaintance look at you this moment, they won’t be able to identify you. That’s what we are here for— to see that it is possible to be more authentic, more real. That it is possible to spend time in this way and hence, it is possible to live an entire life this way. If you can be what you are right now why can’t you be the same the entire life?

The entire personality changes, the whole countenance changes – the expression on the face, the look in the eyes. I have seen people when they are here sitting with me and then their faces in other in other situations, they are not the same. This establishes and proves to ourselves that we are this, we can be this, this is more authentic than what we usually are. These moments are a great reminder they bring us back to ourselves.


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

Watch the session: Acharya Prashant: How to ask the right question?

Editor’s Note: 

Books by Acharya Prashant

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Do you know the most dominant religion today?

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Acharya Prashant: Progress—that’s the religion of today. Everyone wants a good life, everyone wants comforts and everything. In fact, all the old religions have been defeated. Christianity has been defeated, Hinduism has been defeated, they all have been defeated. This one religion has defeated everything.

Greed is today’s religion.
Read more

Love towards family and real responsibility

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Listener 1: Where do we draw the line between responsibility and love towards family members or relatives or friends? How do we know what is responsibility and what is really coming from the love? because of the conditioning, there is partiality involved, we see people with different ways.

L2: Conditions of love are selective! Totally selective.

L1: How do we know then?

Acharya Prashant: It is not knowing about whether our actions are right or wrong. You see, it is such a camouflaged ploy of the mind. The mind asks, ‘How do I know whether my actions are arising out of an acquired sense of responsibility or whether is it real love?’

The mind does not want to ask, ‘Am I right?’ The mind will ask, ‘Is my action right?’ Read more

Spiritual scriptures have no meaning

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Question: There are several commentaries and interpretations of scriptures (tikas) from several people and each of them had their own perspective like what Jai Dayal Goenka Ji said was different from what Osho said. So, actually, the question is  how do we know what actually was said?

AP: One simple test, very simple test—

If it means anything, if that divine word means anything then the meaning is wrong.
So whatever meaning you color it with is a wrong meaning.

Simple! Read more

The sound of one hand clapping

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Question: Sir, ‘The sound of one hand clapping’. Please explain the Koan.

Acharya Prashant: All our life, only that has happened to us, which has a cause and an effect. All our life, only that has happened to us, which is dualistic. When the Zen Master is saying that, “Go and listen to the sound of one hand clapping”, he is challenging you. He is saying that “Now, for once, can anything happen in your life which is un-caused, which is non-dual?” Read more

The falseness of the so called ‘Power of Now’

Question: Sir, people these days emphasis on the idea of the ‘Power of now’. But you say that the present is different from the now. Please elaborate.

Speaker: This whole talk about the power of now is a great sham. It is deep materialism disguised as spirituality. The present is not the now. The now is a point in the stream of time. The now is that which is preceded and followed by the past and the future. The present is that in which the past, the now and the future, simultaneously co-exist. The now is a point in the stream; the present is the vast infinite land, in which that stream is flowing.

Read more

How do I get rid of my bad habits?

Question: I want to get rid of my bad habits. I have tried all the things to get rid of them, but I am still unable to do that. What is the reason?

Speaker: How do you know whether a particular habit is good or bad? How do you decide?

Listener 1: It has been told to us earlier, that what is good and what is bad.

Speaker: You have been told earlier that what is good and what is bad. That is the way we go about deciding everything – what is right, what is wrong, what is fair, what is unfair – on the basis of criteria that has been given to us in advance. That this is good, this is bad.
Read more

How do I know whether I am aware?

Question: How to know whether I am aware?

Speaker: What you call as ‘knowing’ is just thinking. It is a mental activity. Do you know of anything that is beyond the mind? You know of so many things in this world. Right? List them and see whether anything that you know is beyond time and space. Whatever you know of is a thing of thought. Read more

Just remember that you forget

Question: Why do we forget?

Speaker: The question is: Why do we forget? Why forgetting is a property of the mind?

Do not ask that why do we forget, just remember that we forget. Because when you forget then you don’t ask this question that why do we forget. Have you ever seen a man who has forgotten asking this question that why do we forget? Have you ever seen this? When you are asking that why do we forget, in that moment you have not forgotten.

I am saying that do not ask that why do I forget, just remember that I forget. Just remember this tendency of the mind, because even if I give an answer, you will forget the answer. Because you are prone to forgetting, what will you do with my answer? What have you done with all my answers till now?
Read more

Detachment is the fruit of maturity

Speaker: You see we are outrageously arrogant when it comes to small things, we are so fond of claiming that which we do not have, but we are absurdly humble when it comes to claiming that which we really have. You don’t have a large house but you would not feel shy of boasting it to others that I have a large house and so much money. But it terrifies you no end to admit that you already have enlightenment. There you want to act humble. Why don’t you just admit? Read more

A vulnerable mind will have a vulnerable relationship

Question: Why is it that we knowingly let our loved ones hurt us?

Speaker: The hurt is not coming from the loved ones, the hurt is coming from the shallow nature of the love itself. It is not the loved one that hurts, it is your fake love that hurts. Kindly do not unnecessarily put the blame on somebody else. What hurts you is that in spite of being the object of ‘my’ love, he hurt me! Read more