Gatay, Gatay, Paragatay…

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Gatay, Gatay, Paragatay….

I will miss you so much,
Pardon me, I will have to die.
We played together for long,
Now I’m going home to the Sky.

I will miss you so much,
I’m going to where I belong.
It breaks my heart to leave you,
I tried hard to bring you along.

I will miss you so much,
My time has finally come.
As a friend I could not help you,
So a stranger I must become.

I will miss you so much,
But now the Sky is pulling me.
All the glorious stars are here,
I’ll miss my silly games with thee.

I will miss you so much,
Body is cold, faint is breath.
The mission I failed in my life,
Maybe will succeed in my death.

I will miss you so much,
My pain will make the stars cry.
I’ll come down in some other form
To bring you one day to the Sky.

I will miss you so much,
I am departing to settle my due.
When in doubt, you must remember,
I had to die because I love you.

~ 31st May’19


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How to convince one’s parents for the Truth? And how to convince doctors?

How to convince one’s parents for the Truth

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Question: Acharya ji, there is someone in my life, who is close to me. But, when I talk to that person, the person doesn’t listen to me. But, I know that deep down, he is a sensitive person, and wants Truth. How do I deal with this person?

Acharya Prashant ji: The more certain you are, that you are approaching the person, with the only intention to show him the light, the easier the process will be. If the intention is pure, then the process is quicker. And this empowers you a lot, because now you have something to work upon.

If you just say that the other person does not listen to you, then you are helpless, because you anyway have no control over how the other person thinks, and responds, and reacts, and lives. But once you know, that the other person’s response, is dependent on purity of your intentions, then that enables and empowers you, because now you can work upon yourself. And by working on yourself, you can cause a quicker change in the other person.

So work on yourself. May be that will have an impact on your opening statement itself. The way you said, “There is somebody in my life,” the way that fellow exists in your life…..

Listener: I am not talking about my love life. I am talking about my father.

Acharya ji: I am saying, the way that person exists in your life, itself would get modified. When we say, “There is somebody in my life,” what we actually mean is that, the person is actually in our mind. And in the mind, there is nothing without a purpose, or a reason.

And as that reason or purpose gains purification, the place of that person in your life, that is your mind, changes. And then, working becomes far easier, with respect to that person.

We must be careful that it is not for egoistic reasons, that we want to take the battle to someone. “I have known that devotion is important. You too must learn that. And if you don’t learn that, I probably take that as personal insult, or a personal defeat.” I may be exaggerating.

You have to be absolutely certain, that it is only because of love, and only because of kindness, that you want to bring the light to the other.

Listener: I have seen that in him. So, I know that it’s there. But, it’s not gaining shape.

Acharya ji: That would be catalyzed, through your transformation. May be, he simply can’t believe that there is life beyond his ego boundaries. May be he just has nothing to fall back upon. Nothing to lend credence to the assertion that transformation is possible, that real love is possible.

But if you stand in front of him, as a living, walking, talking proof, in flesh and blood, then he will have no option but to admit and agree. You see, most people, suffer from a genuine lack of conviction. I am calling it ‘genuine’, because they actually do not have any proof available in front of them.

For example, i may just hold forth on selfless love here, for two hours. And the lecture might be flawless. The statements might be immaculate. Everything might be just in place, totally in place. Yet, somebody can just stand up after those two hours, and tell me, “It does not exist. Yes, you made a great speech on selfless love, but it does not exist.”

What would convince him? What would give him conviction? Not a speech on selfless love, but actually a touching display of personal love. Display that is not merely an exhibition, that is not purposeful, but that which is the essence of the speaker. Such a display.

So if you stand in front of him, different, transformed, radiant, he will have to admit the light. He will have to say, “Ah! Now even the daughter is a proof against my beliefs. How will I refute this indisputable proof?”

Unfortunately, there are very few proofs available, therefore people are faithless. And worse happens, when those who tout themselves as proofs of the beyond, turnout as scandalous turn-coats. That dents the already fragile faith of the entire world.

Are you getting me?

The world is already struggling when it comes to faith, because there are very few proofs available. Now, somebody comes up and says, “I am the living proof. Look at me. I am the revolutionary. I am the social worker. I am the Guru.” And one day it turns out that the fellow is a fraud. Now, faith, that was already fragile, has been further attacked. And it is now shattered.

Therefore, most people find it very difficult, to believe in the beyond.

Listener: Acharya ji, I am from medical profession. It is very difficult to convince the doctors about spirituality. They don’t relate to it , at all. They ask you questions like,”Where is the soul? Where is the soul in the brain?” So, I have no answers for them. However, I do believe in spirituality.

Acharya ji: Ask them that why do they want an answer. When somebody asks you, “Where is the soul?”, ask him, “Why do you want this answer? What would this answer give you? And that which this answer would give you, show that to me, in a CAT Scan, in an MRI, on a weighing scale. Show it to me anywhere. Show it to me on any of your medical instruments.”

You ask me that where is the soul, or you ask me any question, I will give you an answer. If the answer is any thing, then it should give you some thing. Now, show me what it would give you. Show it to me using the most sophisticated medical device.

That which the answer gave you, is called ‘contentment’. And that contentment cannot be seen physically, but contentment does exist. It cannot be seen physically, but it does exist. And the proof of it’s existence is, that right now you are asking me this question, right?

Doctor, you asked me where is the soul. I do not know whether a soul exists. But I am certain that you are curious. And if you are curious, then you want to satisfy your curiosity. Your curiosity  is the proof that something beyond the physical, exists.

Your curiosity is the proof that something beyond the physical exists. And not only does it exist, it is so fundamental and important, that you are asking me this question. Had it not existed, why would you have wanted to satisfy your curiosity? It exists, and it is so compelling, that even doctors are curious.

Even doctors ask questions. Even doctors say, “I love you.” Now, show me where is love, in the body. And if there is only the physical, then doctor, please admit right now that you do not love your son, your daughter, your wife, your parents. Admit that there is no love in your life.

And if you do have love in your life, then you will have to admit, that there is something beyond the physical, because love cannot be seen in an X-Ray machine.

So, love does exist, and it is not physical – both things are certain. Love exists, because the doctor says that he loves his wife. Love exists. The doctor is the proof that love exists. And love is not physical, because love cannot be seen in any physical test, nor does it have any physical dimension.

So, something beyond the physical, not only exists. It is central, fundamental, super-valuable. This is called spirituality, doctor!

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

Watch the session:  How to convince one’s parents for the Truth? And how to convince doctors? || Acharya Prashant (2019)


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When to think and when to act? || Acharya Prashant (2018)

When to think and when to act

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Question: Acharya ji, all my thoughts are unable to come to expression because of fear of judgement or social restraints. Should I free them only by deeds? Kindly throw light on this.

Acharya Prashant Ji: Yes, Parmeshwari, of course. There is no more a final arbiter than action, deeds, life. What else is life? A continuous flow of actions. One finally has to give oneself the liberty, to do it. Talking, as a precursor to doing, is alright, acceptable. But, talking as a substitute to doing, is evil.

If you want to use talking, or thinking, or discussing, as a preparatory method, before leaping into action, it is okay. Sometimes, the beginner needs that. Sometimes, everybody needs to think a little, before one takes a leap.

Sometimes one needs to talk to herself, sometimes to others. All that is understandable. But, if one becomes a professional thinker, specializing in nothing but thought and deliberation, and therefore vacillation, and therefore inaction, then it is merely self-deception. Also, I must warn you against the temptation, to be fully sure at the level of thought.

No absolute clarity is possible, at the level of thought.

Thought can bring you a certain level of clarity.

It would be a relative level.

So, if you insist that unless you are totally clear with your thoughts, you won’t move, then you have ensured that you are never really going to move. Then you will always have  a reason to think a little more. Because thought by it’s very design, can never be fully certain. An iota of doubt would always be residually present. And you can very well exploit that last iota, to keep stretching the thought.

This is where Faith is important. Faith is needed so that you can act, without being fully certain even at the level of thought. Thought is still, raising it’s habitual objections. But you say to thought, “You might not be clear. I am clear.”

Have you ever found thought coming to a final conclusion? That which appears like concluded today night, reopens for discussion tomorrow morning. Because final conclusion would mean the death of thought. So, why would thought ever lend itself to conclusivity? Thought would always leave a little scope for doubt to remain. And then based on that doubt, that uncertainty, more thinking can be justified.

So, think, if you must.

But never expect thought to come to a solution.

Thought is useful.

But in matters of living, loving, and Truth, the utility of thought is limited.

Do not try to over exploit thought, you will end up being exploited. And Parmeshwari, if you are saying that social restrictions etc., are preventing you from enacting what you you know, then you will have to weigh the security that you get from social conformity, against the suffering that you get from this willing avoidance of your destiny.

What is bigger – your demand for security, or your love for Truth? This answer will determine your life.

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

Watch the session:  When to think and when to act? || Acharya Prashant (2018)


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The must-know real colours of Holi || Acharya Prashant (2019)

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IMG-20190318-WA0071-02

Isa (Questioner is from Netherlands): It’s my first time in India and there are a lot of new things, lot of impressions and now that Holi is coming I really want to know what is it about? What does it mean?

Acharya Prashant Ji: What have you seen so far regarding Holi?

Questioner: It’s just that colours and the powders and everyone is dancing and singing, playing music

Acharya Ji : So, Holi is a festival celebrated over a full day, and the preceding night. It’s a very prominent Indian festival. Obviously with the spread of the Indian diaspora, it is now celebrated almost across the world. Of course in the Indian subcontinent, plus in the US, UK, Canada, Australia. Also, where there are pre-existing communities of Indian origin – places like Fiji, Trinidad, Tobago, Surinam, Mauritius, Maldives, Indonesia. So, that’s what the festival of colors is all about. People smear each other with colors and it could be powder colors or liquid color which is thrown on people.

You will experience all of that. You are here on that day. I don’t think anybody is going to spare you. There is a lot of wild festivity. People go around beating drums with music and nobody is spared – men, women, young, kids, elderly. They say, “Bura na mano holi hai!” and it is the day of colors and everybody has to participate and everybody must look very, very colored. Not only one colour – green, yellow, red, blue…you name it. And you will see all these things going on and you also do not differentiate between friends and foes on these days. Even enemies are supposed to meet and hug each other and smear each others’ faces with a bit of color and forget all the enmity and the bitterness.

As I said, in the preceding evening, pile of woods that is lit up and that happens almost at every crossing in every village, every city in India, especially in north India. And that has its own significance, its own symbolism. You have seen that right? We are in Rishikesh right now, you’ve seen that wood pile? Where did you see it?

Questioner: By the bridge.

Acharya Ji: By the bridge, near the Laxman Jhula, the Ram Murti. Yes, it is there. So, they are going to ignite it.

Questioner:But what’s the meaning of Holi? Are the colors just fun? What is behind it?

Acharya Ji: Well, I’m so glad you are curious about that. It’s a very important thing to ask. And in fact that is something that most Indians too, seem to often forget and therefore they must recall it, remember it once again.

You see there is this old fable, an old myth. It comes from the Vishnu Puran. There was this kind of a demon, his name was Hiranyakashyap and he prayed to Lord Brahma, a prominent God in the Indian trinity, the Hindu trinity. And he really prayed hard and performed austerities and he was very insistent, very determined and his prayers were answered. It is said that God appeared in front of him and asked him what do you want? And he said, “I want immortality.” So, God said, “In what way?” He said, “I should not be killed in day or in the night. I should not be killed indoors or outdoors. Neither hand held weapons nor projectiles should be able to kill me, neither astra nor shastra. Neither man nor an animal should be able to kill me. And I should be killed not on land not in the sea and not in the air. So, practically, please bless me that I’d never be killed.” And because Brahma ji had become satisfied with this King’s tapasya, his penance, so he gave him the boon he wanted.

Now this fellow turned very arrogant, and in his kingdom he declared that God should not be worshiped. Only the King should be worshiped and if somebody dares to defy the king, he would be slaughtered. And everybody fell in line. Everybody did as the King commanded, except for the King’s own little son. And this little chap said, “nothing doing. Truth is Truth, God is God. You are just a mere mortal, I’ll not submit to you. If I have to bow down, I’ll bow down in front of God, not in front of you. You’re just an arrogant King who has attained a bit of power. I do not subscribe to all this.”

The king got really furious. First of all he tempted the little chap, then he threatened him and then he did whatever could be done with a little boy. But he didn’t succeed. The boy was adamant, he had a lot of faith, a lot of stubbornness as well.

So, the King called his sister by the name of Holika. You see how the names are related? Holi and Holika. So this sister comes over and she had an extra ordinary power that she could not be killed by fire. Fire could not burn her. That is the power she had. So, she too tried to tell a few things to this little chap but he didn’t listen. So, she created a huge pile of woods. What does that remind of?

Questioner: The woods in the street.

Acharya Prashant Ji: The woods in the street that you’ve seen. So, very similar pile was made by her and she knew that she can’t be burned. So, she called Prahlad(the kid), made him sit in her lap and she sat on the pile and she ordered that the woods be ignited. And what was the plan?

Questioner: To threaten him.

Acharya Ji: Not merely to threaten him, to actually kill him, burn him down. Such a vicious plan. So, everything seemed to be going as per the plan. The woods were set on fire. But something very unexpected happened. What? The little kid survived. The woman got burnt, reduced to ashes. It was a miracle. Just happened.

In some descriptions it is said that there was a very special cloak that she was wearing that was fireproof, it was supposed to not catch fire. And she was wearing it and the kid was not wearing, but right when the woods were being ignited, there blew a fierce wind and the cloak that the woman was wearing went to the kid. So, the woman got burned and the kid got saved.

But these explanations or justifications are not important. What was important is that the innocent kid survived and the scheming woman got burned down. Now the king got really furious. Not only has he lost his sister, but his ego too has been very badly hurt.

So, he got a really hot and burning column of iron. It had been heated to a really high temperature. And he told the kid, “Embrace it as you would embrace your God. And let me see how your God saves you now. Go and hug that column, that pole as you would hug your dear God, and if there is God he would save you.”

So the kid said, “Fine, daddy! (smiles). I have just passed one test, I am ready for the next one. If fire itself could not hurt me, what would a hot pole do to me.” So, the kid goes to the pole and hugs it and from the pole emerges a very special creature – it was half lion, half man. It is called as Narsingh – ‘nar’ means man, ‘singh’ means lion. A creature that was half lion and half man. And what time was it of the day? Dusk. Neither day not night. Do you see where the plot is leading to?

Questioner: The day and night…

Acharya Ji: Yes, in the beginning of the story, we remember that the boon that the King had attained was that he can be killed neither in the day nor in the night. And what time is it of the day right now? Dusk. And the King can be killed neither by a beast nor by a man and what is the creature that emerges? A beast and a man, so neither a beast nor a man. And he had been blessed that he can be killed neither inside a building, a house or a palace nor outside. So, the beast goes to the King, picks him up and takes him to the threshold of the entrance of the palace. Neither inside nor outside, right at the entrance. And carrying the king in his lap, the beast sits down. It’s not a beast, it’s Narsingh. Narsingh Bhagwan. Narshingh is worshipped.

So, the King is neither on land, nor is he in water or air. He is somewhere in between. He is in the lap of Narsingh. Now he can be killed neither by a hand held weapon, nor a missile, a projectile. So, how does the beast kill him? Using his sharp claws and this way the King got killed. The kid got blessed and this festival celebrates the innocent Faith of Prahlad, the little kid. Faith that saved him from all the sinister plots, and all the power of the mighty King, and people rejoice, celebrate.

Only a few people remember the central idea.

You’re asking me – what’s the symbolism?

You see, people work hard, the King worked really hard. And he kept austerities, he forced even God to come down and bless him. So it would have required a very special effort, it was a mighty project. But then what did he want from God? Nothing but the extension and continuation of his own mortal self. And what is the lesson that we get from there? That even if the ego works hard, all it seeks is its own continuation.

The fellow tells Brahma, “Please ensure that my mortal self is never annihilated. I do not die. I should not die in the day, I should not die in the night, I should not die inside, nor outside.”

Personal gratification, continuation of the body, continuation of the ego.

So even if the ego seems to work very hard, it is always for an unworthy purpose. So the message to all those who work very hard in their lives is – do not merely work hard. Also see why at all are you working so hard.

Second thing – even if the ego does get power, it utilizes it, rather mis-utilizes it for some nefarious end. So the King got power, and that power could have been very well used for something constructive, something creative.

But what did the king use it for?

Questioner: For self.

Acharya Ji: For self. And he became utterly demonic. And he became a tyrant and he declared that no God should be worshiped. Only the King should be worshiped. And that’s what the ego does.

Questioner: It only thinks about itself.

Acharya Ji: Only thinks about itself and gathers power and mis-utilizes it. So, the lesson to all of us is – before we go after power, we should ask, “What do you want to do with that power?” Being powerless is better than…

Questioner: Having it in the wrong hands.

Acharya Ji:  Than having power in the wrong hands.

Then something to learn from Prahlad. You see he had blood relations, very intimate relations with the King. The king was his father. But he kept the Truth and real Godliness above all relations of the body and blood. It’s a great learning in detachment, it’s a great learning in Truth.

No relation of the body, no relation of the blood is higher than the one fundamental relation we have with the Truth.

Look at Prahlad, he says, “I do not care so much for my father, I’d rather care for the Truth.” And it’s such a great and difficult thing to say but Prahlad did that and that’s why you have this timeless festival now. It’s continuing since such a long time…centuries after centuries we see it. We have so many relationships.

No relationship should be kept higher than the one central relationship we have with our real Father.

Earthly relations are no comparison to our fundamental relation with the Heart, with the Truth, with God. 

Yes, Holika. Not to miss out on Holika. Smart woman, hmm? Smart woman with extra ordinary powers and it’s the smartness that brought her to flames. It’s a very important message to be remembered.

Questioner: She misused it.

Acharya Ji: Yes.

The more smart you are, the more clever you are, more are the chances that your own smartness will destroy you. It’s very important to see when cleverness turns into cunningness. And that happens very frequently, very easily, very un-noticeably. You do not even know when you’ve turned cunning. If you’re cunning, your own powers will destroy you.

What turned Holika into ash? Her own plans, her own designs. She thought she was being smart. She thought she would succeed. She thought it’s Prahlad who’d be killed and see what happened.

Questioner: She got killed.

Acharya Ji: She got killed. Smartness got killed. Smartness turned out to be quite dumb. And one last thing about Narsingh.

God is cleverer than the cleverest. You might think that you have nailed it. You might think that you know – neither day nor night. God says, “What about dawn and dusk? They are neither day nor night.”

So, you might be clever, but God is cleverer than you.

Do not use the powers you have from God, against God himself.

Remember that He is the one, He is the Father, He is the boss. You are not. Do not try to act too smart, too clever. Do not be ungrateful. You might be powerful. Remember that your powers are coming from Him.

He is the source, and the source would always be more abundant than the ones who are receiving from the source. So whatever you have, whatsoever the ego has, is nothing in comparison to the source from where the ego comes, from where the entire world comes.

Hmm?

Such a nice thing to see. If we are clever then God is the cleverest. If we are smart, then God is the smartest one. He can take any route. He will come up with any method, but the ego would certainly be defeated. So, that’s the motive, that’s the theme behind Holi.

Of course you will not see this central idea so much in action. Mostly what you would see is a lot of jubilant, even raucous celebration. Hmm? Loudness, garish movements and all that is quite enjoyable, quite fun. That’s the remarkable thing about Holi. That’s what makes Holi so similarly special. But do remember that it’s not just about colors and having fun. The symbolism runs very, very deep and we would do well to remember what the whole thing is really about. So?

Questioner: Thank you!

Acharya Ji: Enjoy your Holi!


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

Watch the session: The must-know real colours of Holi || Acharya Prashant (2019)


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Acharya Prashant, with students: How to have confidence in oneself?

T19

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Question: I don’t have confidence in myself. How to gain it?

Acharya Prashant: The question comes from an extreme – “I do not have confidence in myself.” But surely, this question addresses a pain that all experience in varying degrees, on various occasions.

There is nobody who does not feel short of confidence at one point or another. There are many, who keep feeling perpetually short. There are others, who feel confident most of the time, but find that their confidence is deserting them often when they need it.

You say you want ‘confidence’ in yourself. You want confidence in yourself only when you are in doubt. When things are just flowing smoothly, is there need for confidence? When there is no fear, is there need for confidence?

Confidence is a medicine.

Confidence is not your natural state.

Just as, medicine is not health. When you feel sick, then you ask for medicine and the role of medicine should be to make itself unnecessary. You do not want to have a medicine that you will perpetually need. What you must rather perpetually have, is a normal and ordinary state of health. What you must normally have is a state of fearlessness, in which confidence is not needed at all.

If you are requiring confidence, it means that something has already gone wrong.

Now, do you want to cover up what has gone wrong? Or do you want to directly address what has gone wrong? Because if the wrong stays wrong, then you will keep on needing confidence more and more, and more frequently.

When you are addressing your friends, do you require confidence? No! But when you are making a public presentation, then you require confidence. Do you notice that? When you are with your family members, do you require confidence? Hardly ever! But when you are in front of an interviewer, then you say that you require confidence.

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On Jesus Christ: Why do we want to ‘see’ first and then believe?

Question:

Dear Acharya Ji, Pranam

Thomas had a great doubt about the resurrection of Jesus. Why is it so necessary for us to see first and then believe? Then after seeing we doubt our seeing. How do we rid ourself of this suspicious attitude?

Acharya Prashant: It’s obvious Nimisha. We are people identified with the ‘body’ and the ‘senses.’ So we would believe only that which the senses tell us.

It’s not really necessary for everybody to visually, optically, see first and then believe. Such a thing is necessary only for the man who believes in his eyes. Only the man who believes in the world that he sees with his eyes would want the proof of Godliness admissible through the eyes.

He has already declared that what the eyes are showing to me is True. That’s his belief. That’s his fundamental assertion. What my eyes are showing to me is True.

So, when you would tell him that something is True, obviously he would demand that it would be visible through the eyes.

Isn’t it obvious?

He is saying what the eyes are saying is True. He believes in the body, he believes in the eyes, he believes in the world. Now, you tell Thomas such and such thing has happened. Jesus is back. He would immediately say that if he is back then my eyes should be the proof. I should be able to see him. And not only should I be able to see him, my hands should be able to feel his wounds. Because this is the man who lives by sensory experience.

He says that this is True, it exists (pointing to a glass in his hand) because the skin is offering a proof of its existence. You can feel it via the skin. So even to be certain that Jesus is back, he’s saying that I should be able to verify his existence through my skin.

The one mistake that such doubting Thomas’s make is that they do not see that what they are seeing is not really True. They do not know Trueness. Instead, they have a concept of Trueness which is ‘imperfect.’

Real trueness is time independent.

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To break-up or not to break-up? || Acharya Prashant (2018)

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Question: How to get rid of a relationship that gives pain in leaving?

Acharya Prashant: A few things must be clear.

One, if it is really a bad relationship, then you can have no pain in leaving it because the pain is already there.

How can there be a pain in leaving it because there is a lot of pain in living it?

You cannot have pain in leaving it; rather you are leaving the pain.

Second thing, dropping a relationship, does not mean dropping the other person. If you think that dropping the other person will lead to a change in the relationship, you are mistaken.

All your relationships are fundamentally a reflection of yourself.

You chose the other person.

If you remain the same, then you will find another person to have the same kind of relationship with.

You are a drunkard; you go to the market to fetch some liquor. If one shop is closed, what will you do? You will go to another shop, establish the same kind of relationship with that shop and get the same kind of intoxication from that shop.

You may keep changing shops, that does not change the relationship.

It is a very fine thing that you must understand. You can keep changing persons in your life, and yet you will find that your relationship is just the same because you haven’t changed. You have kept dropping the persons, you may keep changing shops, but wherever you go, you are just asking for liquor. So your relationship with any shop is just the same. Even if you are going to a shoe shop, you are asking for liquor.

That is one approach, the other approach is, “I chose the other person and if I remain the same, I will keep choosing persons of the same quality.” Why drop the person? Every person is a universe. What do I relate to,  in that person? What does that person become in my presence? Can I let the person ‘be’ and rather change the relationship?

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What is Godlessness?

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

To live in dissatisfaction is to keep crying.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The skin is so protected that it cannot take any sun. However, it looks cute, like rabbit fur, feels nice and soft. You can play with the kid as if the kid is a toy and parents Love that, their personal toy. So the more toy-like the kid is, the more you feel satisfied as a parent. See, no scars and the shade is uniform. No dents. Regularly maintained and serviced. Weight is perfect. Refueling is done at regular intervals. Paint is so original.

Godlessness means Lovelessness, Joylessness, Freedomlessness.



Read the complete article: Acharya Prashant on Rumi: Fall in faith, and you will be given wings


 

Acharya Prashant on Rumi: Fall in faith, and you will be given wings

“Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.”

~ Rumi

Question:  Shilpi has asked, RUMI says “ Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.” Can you please speak more about this?

Thank you.

Acharya Prashant: Rumi says birds fall and falling they are given wings. Those wings are so perfect and powerful that birds make great sky-circles of their freedom. Birds fall and falling they are given wings. They are given wings; their fall is a Trust fall. We don’t trust that wings will be given to us, we want to earn our wings. We cannot allow ourselves to fall freely because we feel responsible for our welfare. We feel that we live in a hostile world, we have been born in an alien place, and unless we take of ourselves, we will be eliminated.

This universe, we take as a stranger. Existence, we take as inimical to us. Now obviously, then there is a constant tension to take care of ourselves. We will not let ourselves fall. What Rumi is saying must not be taken literally. It’s not as if birds fall and in the process of falling, they are blessed with wings. What he means is that there is no effort on the part of everything existential, be it a river, a mountain, a bird, a fish, an insect, and an animal. They live in a state of constant surrender. Even if they resist, their resistance is just biological. Their resistance is not social; their resistance is not one of knowledge but of instinct.

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

We are born as someone who would be afraid and then we are terrified further by our social conditioning. When the child is born, the child cries. The beginning itself is not very auspicious, and to make matters far worse, the entire life we are taught to cry. Sometimes we are told to laugh, but that is the same thing. Laughing and crying are ends of the same duality.

To live in dissatisfaction is to keep crying.

That is what we are always taught, live as if you are hungry, stay hungry.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The primary idiocy being, if I don’t take care of myself what will happen to me. The man extends this idiocy to others. I have to take of myself, I have to take care of him, him, him, him ( Acharya Ji pointing out to few listeners) and this we call as Love. Come all of you, my loved ones, I must save you from existence.

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Not to get the incentive is itself a disincentive

Do you have a goal when you are free of botheration? Ask yourself.

Not to get the incentive is itself a disincentive. Is it not?

Always remember, you will not run after something unless you are worried. All motivation has a close linkage to worry.

Always have a firm realization, let me even call it a feeling, that I am alright. I might be defeated, I might take losses, I might be rebuked, scolded, still, fundamentally I am alright. Never lose that inner faith.

No goal is bigger than you. You are bigger than anything your mind can come up with. A goal, a fantasy, an imagination, a concept, you are bigger than that.

You are not worried about goals. Goals come because you are worried. Do you get the subtle difference?

When the mind is worried, then it sets more and more goals and becomes more and more serious about them. Becomes very serious about the goals.



Read the complete article: Acharya Prashant: How to be free from botheration?


 

Acharya Prashant: How to be free from botheration?

Question: Acharya Ji, my question is, “How to be free of botheration and still be focused on our goal”?

Acharya Prashant: What’s your name?

Questioner: Kumar Abhishek.

AP: Sit, Abhishek.

Abhishek is saying, how to be free from botheration and yet to be focused on the goal. Let’s examine.

Abhishek, where does the goal arise from?

You are asking, one – I need to be free from worries; parallelly, I need to be focused on my goal.

I am beginning by asking you, from where does the goal arise?

Do you have a goal when you are free of botheration?

Ask yourself.

When you are Light and Joyful, are you still thinking of goals? Go to your moments, when you are free, light. Were you planning, were you concerned with goals? Were you concerned with goals?

It’s obvious that goals arise from botheration. The more bothered you are, the more is your sense of inner incompleteness, the more goals will be there in your mind. A goal is like a medicine. I am feeling sick, I am feeling sick, so I am searching for a medicine in the future. Goals are not only like a medicine, they are also a ‘False medicine.’ Because the botheration is right now and the medicine is in the?

Listener: Future.

AP: Future. It’s like saying, I have a severe headache, a migraine right now, but I have planned for a medicine that will work two years hence. What kind of medicine is this? If you have a migraine right now, when do you need the medicine to work? Right now. The suffering is right now, the botheration is right now, you need something that heals you?

L: Right now.

AP: Right Now.

Two things, One – goals arise from a sense of turbulence, from a sense of, there is something wrong somewhere, from a sense of there is something unworthy, inadequate about me and I need to make up for it by achieving something in future. I am not alright.  I will be alright when that goal is achieved. Right? That’s what the goal tells you. You will be good, admirable, lovable, adequate when you get that promotion when you have that amount of money when you earn that respectability. That’s what the promise of the goal is. And we fail to see that it is a false promise. A false medicine.

So, Abhishek you are asking for the impossible. You are saying, “How not to bother and how still to be focused on goals?” Do you see how you are asking for the impossible? Goals themselves arise from the poisonous soil of botheration. If there is no botheration, how will there be any goals either? How will there be any goals, if you are not worried?

Tha’s why you see, In many systems, in many institutions, in the minds of many people, it is essential that they keep those around them, worried. Because they know that unless you are kept worried, you will not run after goals. In many professions, the lure of incentives is given, to achieve targets, goals. Parallelly, there is a threat of disincentives. And in any case,

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His suffering will be your suffering

What is right for one, cannot be right for the other. The method that suits one, cannot suit the other.

And when you see better, then you know on your own, the step to take, the direction to move.

The moment you cause suffering, it is to yourself that the suffering has been caused.

If you do not know what is not right for him, surely, firstly you do not know what is right for you. His suffering will be your suffering.



Read the complete article: Acharya Prashant on Jesus Christ: Give to each what they deserve – that alone is suitable for them

Acharya Prashant on Jesus Christ: Give to each what they deserve – that alone is suitable for them

Give not that which is holy unto the dogs,

neither cast ye your pearls before swine,

lest they trample them under their feet,

and turn again and rend you.

Matthew 7:6

Acharya Prashant: Your path, cannot be somebody else’s path.  No, general method, nothing general at all, can ever be suitable to you. You are what you are because you are evolved, programmed, brought up and conditioned in the way that you are. Each of us, is located at a different point in existence. This point is a point, away, from our home, the center. And because the points are different, so our actions will also be different.

The right action, must necessarily, be different for different persons.

What is right for one, cannot be right for the other.

The method that suits one, cannot suit the other.

To a dog, only that which is suitable to a dog is right and to a swine, only that which is suitable to a swine is right. Hence, the right action cannot be a set of principles. Hence, the whole premise of morality, is hollow. Morality deals with prescriptions, with commandments, do this, do that.

What Jesus is saying is – what is right for you, depends on, what you take yourself to be.  Your way towards home, depends on, how badly you have lost yourself. Depends on, where you think you are.

There can be no, one general way or one general right action. But we have a tendency out of morality to label, a few things as right, a few things as wrong. A few paths as profound, a few other ways, as profane. Now if you suggest your so-called profound paths, to a dog, you would only be doing injustice to the dog. To a dog, only a dog’s way is appropriate. To you, only that is appropriate, which is for you and that can arise only from the depths of your awareness. Hence, the right teacher can never prescribe or command.

He can never tell you, what to do.  He will never be a provider or instructor of action.  Instead, he will be an illuminator.  He will help remove, the obstacles in front of a light, so that you can see better.

And when you see better, then you know on your own, the step to take, the direction to move.

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An inner disorder is bound to be false

You don’t identify the false by matching it with your conception of the false. The false is identified by what it does to you.

How do you know it is false? If it unsettles you, if it leads to disquiet, it is false. If it needs protection, if it demands security, it is ‘False.’

Falseness has to be understood in the context of your nature.

Your nature is peace and hence whatever, leads to an inner derangement, an inner disorder is bound to be false.

L: Where is the mind located? AP: Nowhere, you are located in the mind.



Read the complete article: Acharya Prashant on J. Krishnamurti: How to know the false as false?

Acharya Prashant on J. Krishnamurti – How to know the false as false

Question: Acharya Ji, what does J. Krishnamurti mean when he says, “To understand what is, is more important than to create and follow ideals.”

Acharya Prashant: Actually, the first part of that sentence, is the absolute, the second part is the actionable. Understanding what is, is not really a task. It is not even needed. What is needed is the second part.

Just stop taking your ideals seriously. Just stop having, fanciful pictures of existence. And understanding what is, the present, will then no more be needed because a need is meaningful only when something is absent and we are talking of the present. So there is no need really then. So the useful part of that sentence is just the later part. The first part you can even ignore. That’s the thing about Truth,  you can ignore it.  You can totally ignore it because you can depend on it that it will never go away. It is utterly reliable, hence, you can forget it. The first part of that sentence is the absolute so you can totally forget and ignore it. The second part is useful.

L: Related to the same, I want to ask a question, “To perceive the Truth requires the understanding of the false.”

~ J. Krishnamurti. 

I have two questions based upon it. How is one to identify the false? And if we are able to identify the false, and if you have a doubt in its falsehood, that’s the question?

AP: No. See,

You don’t identify the false by matching it with your conception of the false. The false is identified by what it does to you.

I am glad you raised this question.

How do you know it is false?

If it unsettles you, if it leads to disquiet, it is false. If it needs protection, if it demands security, it is ‘False.’

You see,

falseness has to be understood in the context of your nature.

Your nature is to be careful and whatever demands care from you, is bound to be false.

Your nature is relaxation and hence whatever demands a lot of doing from you, is bound to be false. Your nature is faith and hence whatever will demand a lot of testing and verification is bound to be false. Your nature is trust that arises from that faith and hence whatever puts you in the situation of doubt, is bound to be false.

Are you getting it?

Your nature is peace and hence whatever, leads to an inner derangement, an inner disorder is bound to be false.

In short, anything that leads to mental excitation is bound to be false. That’s how you know the false. And that is why the truth cannot be known because the apparatus that you use for knowing is the mind and if it excites the mind, it is false.  Hence, the Truth cannot be know, because the Truth will?

L: Never create ripples.

AP: If it creates ripples here, please know, that it is false. And when I say it is false, glad that, when I say, ‘it is false’ that does not mean the object outside of you is false. When I say, ‘It’ is false, I mean that, this ( points to self) and the relationship. So do not start labelling objects outside of you as false, false, false, false, false, false ( points in different directions).

You pick up a J. Krishnamurthi book and it troubles you and you say false.

L: Laughs.

AP: It’s not about that book. It’s about the book, the reader of the book and the way of reading. In fact, the way of reading can be dispensed with. Just say ‘the book’ and ‘the reader of the book.’ And even among these two, what is more relevant?

L: The reader of the book.

AP: The reader of the book. That is where the falseness lies. So, will we be specific about the application of this word now, false? Yes?

L: Acharya Ji, Psychology, and Psychiatry,  these days, try to treat the mind by giving medicines, psychiatry or by suggesting some methods or therapy. Acharya Ji, to what extent are they useful? Because they do not treat the basic.

AP: The brain can be treated. The brain is just like any other organ of the body. The brain can be treated. So if you have a tumor here or some other malfunction, and if there is, a drug available. Kindly do not say that normally, treatment of the mind is surrender so I will not take that drug.

Those who are prescribing the drugs, are not treating the mind really, they are treating the brain, and the brain is the mass of flesh, so allow them to treat the brain.

L: Where is the mind located?

AP: Nowhere, you are located in the mind.

AP: As a person, that perceives only through senses. This is the organ, that is related to the senses. The mind and the brain, really have no particular connection. It is just that because you are identified with the senses, hence, even to talk of the mind, you use the brain. Otherwise, brain and mind, have no great, in-depth relationship. If they have a relationship, that is only in context of the person. Remove the person, and you have removed the brain.

Are you getting it?

L: Yes. Krishnamurthi talks about mutation.

AP: But does he says that the mutations happen only in the brain cells? I have not looked at the brain cells of people around me but I have looked at their facial cells. That fellow, over there, does not look the way he used to look two years back. Neither does that girl here or that boy there.

Does Krishnamurthi say that the mutations happen only within the skull? I don’t know of that, maybe a doctor is more qualified to speak. But I have seen mutations happening, in the faces. And flesh is flesh. If the brain cells change, that is no more significant, than the change in the cells of the face.  And the face cannot really change without the brain changing. So that is the same thing. So don’t be particularly interested in the mutation of the brain.

The whole body, of the wise one, bears wisdom.  It is for more, abstract reasons that saints are depicted as having an aura. It is just that, we show that aura, only around the head. I tell you that that aura is there on also, on the fingers, the eyes. Your eyes are no more the same, once you have been touched.  The eye cells have undergone mutation and of course, there would be an accompanying mutation, an underlying mutation, in the brain cells also, of course, that has to be there. But why think only of the brain, it’s evident and obvious even in the face, in the eyes.

Are you getting it?

When you are relaxed, you do not sit in the same way as when you are agitated. Don’t you see that there is a mutation? Your entire, body chemistry changes, when you are, relaxed. Don’t you see there is a mutation?



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

Watch the session: Acharya Prashant on J. Krishnamurti – How to know the false as false


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Dancing emerges from nothingness

The dance of the jungle, the dance of the waves, the dance of the stars, the monkey’s dance, the elephant’s dance, the dance of the toddler that is the dance that a Rumi loves.

When a movement, when an action arises from nothing in particular, then it is called dance.

Dancing emerges from nothingness.

Perfection is not something that you aspire for or wait for. Perfection is not the opposite of imperfection. If perfection to you is the opposite of imperfection, if perfection for you is the end of imperfection or the transcendence of imperfection, then you can keep waiting for perfection as long as time lasts. Perfection is there in the middle of imperfection. In life as it is, nothing that appears, nothing that happens would ever be perfect. Now that can either make you cringe, or you can still dance in the middle of the disorder.

To dance in the middle of the disorder you must be able to look at the essence of things directly. Things are imperfect, their essence is perfect.

Imperfection if seen from the heart, if seen from clarity, itself shines as perfection.

Dance in the middle of chaos. Dance in the middle of deprivation. Dance in the middle of death and destruction. Dance exactly when there is no reason to dance.

When Shiva dances the world collapses.

Real dance then is so similar to madness.

Stay with the truth and know that the world, the situations, howsoever good or bad they are, are nothing but an expression of the truth.

The existence of a thing indicates truth. The existence of the opposite of that thing also indicates the truth.

In imperfection lies great beauty.



Read the complete article: Acharya Prashant on Rumi: Dance amid your own blood!

 

Acharya Prashant on Rumi: Dance amid your own blood!

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Dance, when you’re broken open.

Dance, if you’ve torn the bandage off.

Dance in the middle of the fighting.

Dance in your blood.

Dance when you’re perfectly free.

(Rumi)

 

Acharya Prashant:  What is dance? Why is dancing such a favorite of the poets, the saints, the worshipers of freedom? Why? First of all, in the spiritual sense when one uses the word dance, then dancing does not refer to any kind of organized movement of limbs or the body. That would just be a rehearsed system of pre-scripted action, having very little to do with the heart. So we are not talking of the kind of dance one learns in dance classes. We are not talking of organized and named dance forms. We are talking of the dance of the butterfly. We are talking of the dance of the winds. We are talking of the dance of the stars. You look at the stars, how they all have been unevenly scattered on the dark plate of the sky, that dark canopy up there. No organization, no pattern, and yet they are so beautiful. One looks at the way trees, plants grow in a jungle. They have not been planted there in an order. They have not been planted in an order. And yet there is an intrinsic beauty. Probably the absence of order itself contributes to the beauty. Are you getting it?

The dance of the jungle, the dance of the waves, the dance of the stars, the monkey’s dance, the elephant’s dance, the dance of the toddler that is the dance that a Rumi loves.

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Where do right decisions come from? 

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Acharya Prashant: Please see, there appears a very difficult task in front of us.

One approach is, the task is so difficult that I leave it to be handled by time. The task is so difficult that, being with what I am today, with my energy, my resources, my understanding, my knowledge, I am not equipped to handle this task. So, what do I do? I don’t look at the task. I leave it to some imaginary date in the future. Or to some well-planned date. Doesn’t matter. Both are same.

The other is, I know that there is urgency in the situation, I know that the right action needs to be done, but the fruits of the right action are not in my hands. I do not know when the whole thing will bear fruits, will materialize. But at least the action is happening right now. And if the action takes time, so be it. And when I say the action takes time, I mean the appearance of the fruits takes time. And the fruits obviously come only when they have to come. You do not know when your actions will bear fruit. And it is not wisdom, to keep thinking of the fruits. Read more

Why does God exist?

Slide1

Acharya Prashant: Why is there God? (Smiles) Ask God! Would God ask this? God is alright as he is, right?

L1: No sir my question is why is there God? We have already seen…

AP: So are you asking, “Is there a God? Or, why is there God?” Why is there God? I am asking, would God ask this question? Because God, even by your concepts, is complete hence contended. He won’t ask, “Why do I exist?”. So if God won’t ask this and you are asking this, who are you? Read more

When you are totally silent about God, then you are in God

 

Slide3

Acharya Prashant: The question is that how to stay at the center when there is so much that takes the mind away from the center. How do you know that you are away from the center? How do you know that?

L: By realizing sometimes…

AP: So it’s a thought?

L: Yes

AP: ‘You are at the center’- this is a thought and ‘you are not at the center’- this too is a thought. I will repeat this five times so that it goes as deeply into the mind as possible through the words. You say, “You are at the centre, you claim that you are experiencing peace.” That is a thought. You say, “You are disturbed.” That too is a thought. Your affirmation has only as much value as your denial because the tool that you are using to either affirm or deny is not an appropriate tool. Read more