Who would believe in poor Jesus?

When you follow even without understanding, that is Surrender.

That is what Surrender is. You do not know what the whole thing is about and yet there is something that tells you, to just go along with it.

AP: You have a beautiful body; how will you use it to make people come to you?

L: Display it.

AP: Now look at Mahavir and Lalla. If you want people to listen to you, they must first of all be present in front of you. Why not attract them this way?

Stories have no use, in fact, those stories must be dropped, after a point. After a point, if you are really wise, you will see the foolishness and the falseness of those stories.

L: Why are Miracles added to all the stories?

AP: We need them.

Otherwise, who would believe in poor Jesus.

Read the complete article: Acharya Prashant on a Sufi story: The obvious falseness of our stories


Acharya Prashant on a Sufi story: The obvious falseness of our stories

Mojud – The man with the inexplicable life

There was once a man named Mojud. He lived in a town where he had obtained a post as a small official, and it seemed likely that he would end his days as inspector of weights and measures.

One day when he was walking through the gardens of an ancient building near his home, Khidr, the mysterious guide of the Sufis, appeared to him, dressed in shimmering green.

Khidr said, “Man of bright prospects! Leave your work and meet me at the riverside in three days’ time. ” Then he disappeared.

Mojud went to his superior in trepidation and said that he had to leave. Everyone in the town soon heard of this and they said, “Poor Mojud! He has gone mad.” But, as there were many candidates for his job, they soon forgot him.

On the appointed day, Mojud met Khidr, who said to him, “Tear your clothes and throw yourself into the stream. Perhaps someone will save you.”

Mojud did so, even though he wondered if he were mad.

Since he could swim, he did not drown, but drifted a long way before a fisherman hauled him into his boat, saying, “Foolish man! The current is strong.

What are you trying to do?”

Mojud said, “I don’t really know.”

“You are mad,” said the fisherman, “But I will take you into my reed-hut by the river yonder, and we shall see what can be done for you.”

When he discovered that Mojud was well-spoken, he learned from him how to read and write. In exchange, Mojud was given food and helped the fisherman with his work.

After a few months, Khidr again appeared, this time at the foot of Mojud’s bed, and said, “Get up now and leave this fisherman. You will be provided for.”

Mojud immediately quit the hut, dressed as a fisherman, and wandered about until he came to a highway.

As dawn was breaking he saw a farmer on a donkey on his way to market. “Do you seek work?” asked the farmer, “because I need a man to help me bring back some purchases.”

Mojud followed him. He worked for the farmer for nearly two years, by which time he had learned a great deal about agriculture but little else.

One afternoon when he was baling wool, Khidr appeared to him and said, “Leave that work, walk to the city of Mosul, and use your savings to become a skin-merchant.”

Mojud obeyed.

In Mosul he became known as a skin-merchant, never seeing Khidr while he plied his trade for three years.

He had saved quite a large sum of money, and was thinking of buying a house, when Khidr appeared and said, “Give me your money, walk out of this town as far as the distant Samarkand, and work for a grocer there.”

Mojud did so.

Presently he began to show undoubted signs of illumination. He healed the sick, served his fellow men in the shop during his spare time, and his knowledge of the mysteries became deeper and deeper.

Clerics, philosophers and others visited him and asked, “under whom did you study?”

“It is difficult to say,” said Mojud.

His disciples asked, “How did you start your career?”

He said, “As a small official.” “And you gave it up to devote yourself to self-mortification?”

“No, I just gave it up.” They did not understand him.

People approached him to write the story of his life.

“What have you been in your life?” they asked.

“I jumped into a river, became a fisherman, then walked out of his reed-hut in the middle of the night. After that, I became a farmhand. While I was baling wool, I changed and went to Mosul, where I became a skin-merchant. I saved some money there, but gave it away. Then I walked to samarkand where I worked for a grocer. And this is where I am now.”

“But this inexplicable behavior throws no light upon your strange gifts and wonderful examples, ” said the biographers.

“That is so,” said Mojud.

So the biographers constructed for Mojud a wonderful and exciting story: because all saints must have their story, and the story must be in accordance with the appetite of the listener, not with the realities of life.

And nobody is allowed to speak of Khidr directly. That is why this story is not true. It is a representation of a life. This is the real life of one of the greatest Sufis.

~ Idries Shah.

Tales of the Dervishes.

Acharya Prashant: When it comes to you, it is never the output, of anything. It is never part of story. No story can ever explain. Why things happened? Why the real happened? You may as well say, “I climbed a tree, I feel down a tree, I chased a dog, I hopped on to a bus, I ate a fruit, I slapped a stranger and it happened.” That’s the most logical, it can get. This is what happened. Now, real is not happening because of any of these, it just happens. And mind you one is not allowed to talk of Khidr directly. How do you, narrate the role that Khidr has been playing in your life.

Khidr is?

Listener: Truth.

AP: Grace. Yes, Truth, Grace whatever.

And how do you tell someone, how and when Khidr comes to you and what he says? Because even you do not understand. How can others understand?

When you follow even without understanding,

that is Surrender.

Read more

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.

Read more

The scriptures talk of falseness, rather than the Truth


Listener 1: Sir I have read that a few teachers have spoken about the consciousness and life after death. So I am  confused that how did they came to know about this. Are these just concepts or anything?

AP: It’s just a concept.

It’s just that there are some very destructive concepts. To get rid of these destructive concepts, sometimes, just as a tool, the Teacher uses a few more benign concepts but even the benign concepts turns malignant if it overstays its utility. It must come and dissolve the pre-existing set of concepts and then itself disappear.

L1:  Sir, when I read something, either I will have trust in what I am reading, or I will negate. When I don’t trust or when I am negating, in both the cases,  why at all is there a need to read?

AP: Just read, with no particular objective, without the need to believe or negate. There is no need to believe everything or anything that you read.

The scriptures, mind you, are not Truth. They are a tool. Read more

On J. Krishnamurti: Know Him, without His names


When you teach a child that a bird is named ‘bird’,
the child will never see the bird again.

~ J.Krishnamurti ~

Acharya Prashant: Beautiful quotation.

Because naming comes with a total bundle of association, references, memories, past, prejudices. having named something, having tagged or labelled something, you are no more in direct touch with that thing. Now, you are in touch with the name and not the thing. Getting it?

It takes a beauty; beauty that lies in mystical unknowing. Now, you know. We have 4 rabbits here (at AdvaitBodh Sthal), deliberately we have refrained from naming them, one of them carries a name but the other 3 do not have names. And it is beautiful and we often do not know who is who? They are all white, alike.

What else are identities, what else are relationships?

Names.  Read more

On Krishnamurti, Osho, and Meditation: The meaning of ‘The observer is the observed’


(Acharya Prashant speaking at Pondicherry as part of his lecture tour
on 15th February, 2016.)

Acharya Prashant: Guru is not a provider of knowledge and experience, Guru is one who shows the futility of knowledge. We all have knowledge and are firm believers in the potency of our knowledge. Guru is the one who shows you the all knowledge is futile. Till the time you are believing in knowledge you will also be believing in ego. Till the time you are believing in knowledge your trust, your fundamental trust will be in the world because all knowledge comes from the world and all knowledge is material.

Listener 1: So, ultimately you have a faith in something.

AP: Faith can never be objective.

Faith can never be upon something or someone. If it is upon something or someone, then it will be belief. If faith has an object it immediately becomes a belief and beliefs are dangerous.

Faith is such a courageous thing precisely because it is upon nobody.

Read more

On Krishnamurti and Osho: You cannot reject the world while holding on to yourself


Listener: In one of the discourses by Osho, he was asked, “Why Jiddu Krishnamurti could not get people Sanyas?” And he answers it like this,  “Krishnamurti is on my side. We are both saying the same things. Krishnamurti was against dogmas, beliefs, organized religion and all that which is ‘symbolic’, which is not real. But he said the egoist man will find Krishnamurti on his side because he cannot surrender to anyone. An egoist mind is not likely to be able to transcend or be a spiritual man because he would not find it easy to surrender to anyone. I don’t understand what he is trying to say by that.

Somewhere I see a connect with what you are trying to say but I am not reaching somewhere.

Acharya Prashant: Let me put it very clearly.

It is not true at all that the egoist mind does not surrender to anybody. It is not at all true! Where does ego come from? The ego itself comes from somewhere and somebody, the so-called surrendered man and the so-called egoist are just the same, the difference is only in the expression and this has to be very meticulously listened to.

The man who goes and surrenders to the priest is conscious that he is surrendering to the priest. He is conscious that he is allowing the priest to dominate him, to dictate his mental activity and consciousness, and then there is the egoist, the egoist says, ‘I am resisting the priest.’ Read more

A Krishna is not shy of declaring his divinity

“While doing your duty, let me tell you, never bring in any of the attitudes of the outer self.

Anger, hate, jealousy, attachment, all pertain to the outer self.”

Lord Krishna (Bhagavad Gita)
Question: Above mentioned lines that Lord Krishna said to Arjuna were meant to motivate him to fight his own elders/relatives. To me, it seems as if Lord Krishna was asking him to be a cold-blooded murderer probably like a lot of criminals these days. Can someone please explain to me the correct meaning and its application in current age?

Acharya Prashant: A similar verse from Gita was raised this Wednesday as well. Krishna, the renegade, seems to be junking all traditional values. Non-violence, democracy, individuality, family, lawfulness- he would have none of these.

What he is teaching Arjuna is scary. Our society is surviving precisely because we (gladly) donot have teachers like Krishna today. A Krishna is extremely dangerous. He will demolish our minds, relationships, families, individualities, just everything.
What is worse, a Krishna will not say that his Father sent him (Jesus), or that his mother speaks through him (Ramakrishna). A Krishna is so arrogant that he says I AM IT, and this is it. No humility this fellow has.
Krishna does not comfort us like the Buddha. Krishna does not say ‘Be your own light’. He does not give us the slightest respect 🙂
Krishna will not go down well with Krishnamurti people as well. Krishna has no problem with authority. Unabashedly, he declares himself to be the absolute authority.
Krishna is not the one for liberals and democrats who sing of equality. He will not debate with us. He will not pretend ‘Sir, we are discussing as friends, equals’. Instead, he says ‘Come, and surrender to Me’.
The climax is when Krishna tells Arjun to leave all religions and be devoted just to him. It is impossible for us to tolerate such certainty, such totality (such dictatorship!)
Here is something: Give up your values!
(Dated: 11/22/2013)

When you are alright, then the sound of your footsteps is compassion

Question: How to be free from this division between ‘pure’ and ‘unpure’, between ‘wise’ and ‘foolish’?

Shri Prashant: The desire is to be able to distinguish between the True and the false, the wise and the unwise, the Real and the unreal, right action and the wrong action. That is the desire. The only thing is that whatever will come out of desire will necessarily be a misplaced action. The very definition of wrong action is that it is an action coming out of desire. Now if I desire to know the right action, can I ever know the right action? Read more

Who is Kabir?

Questioner: I have a question about Kabir. As I know, he was also a kind of Sufi, not just Hindu or Muslim, he…

Speaker: See, the heart of Sufism and the heart of Vedanta, the heart of Hasidism, the heart of Christian mysticism, they are all one Heart. So, it would anyway be unwise to call anybody, any realized one, as belonging to any sect. You see, Kabir can’t be called a Hindu or a Muslim. Some people substitute it with calling him both a Hindu and a Muslim. I call him neither a Hindu nor a Muslim. Krishna cannot be called a Hindu. Jesus was even by fact not a Christian and he can’t even be called a Jew. You see, where does the Jesus lie? He revolts against Judaism, so for sure he is not a Jew, and he is not a Christian either because Christianity was not there. Read more

With your thousand other priorities, the Truth will continue to elude you

Speaker: Wanting something is a question of values, right? But where do your values come from? Who has taught you what to want? And don’t we have that basic intelligence through which we can enquire whether there is any substance in that which we are wanting?

You will say something. You will say, “We have been taught since childhood that there are one thousand things more valuable than Truth, so we are wanting those things. We do not want the Truth. I have time, but I have my priorities. I will invest my time somewhere else. I cannot come to you, I cannot read, I will not write emails, I cannot write commentaries, or reports.”

“Yes, time is the same for everybody. Everybody has the same amount of time, but my priority is to invest that time somewhere else because that is what I value.” Right? It’s the direct question of values. “What do I value more? What are my priorities? What are my priorities?”

Don’t we have the basic intelligence to see that where do these priorities lead me? Where have these priorities come from? And those who follow the path of these priorities, where do they land? We all are educated – this degree, that degree – still you have other priorities? Still, you have other and more important work that you would rather want to do?

The only logic, the only excuse you have is – “I have my other priorities.” Right? Is that not so? Correct me if I am wrong. “I had other and more important work. I had other and more important obligations to keep. Something else is more valuable.”

If something else is more valuable than Truth, then better look at your values. Examine them closely. Examine them very, very closely. From where are these values coming? Who has told you what to value, and what not to?

(Referring to a group of volunteers and seekers made on WhatsApp) You see, you send me a message on that WhatsApp group, and except for the time that I am so deeply asleep that the sound of the mobile does not wake me up, you will get a reply. Not that I am jobless, not that I do not have work to do. But when I send a message, you have other and more important priorities.

Between 5:30 p.m. and 6:00 p.m. I sent three messages, and a total of three people replied. What are the other fifteen doing? They are busy with other and more important works. That’s their value system.

When buying vegetables is more important than liberation, when gossiping with the neighbour is more important than liberation, when just being caught in mental maze is more important than liberation, when watching the television is more important than replying to the shloka (verse), then you see what you are prioritising. It is your priority.

Not that somebody has more time, not that somebody’s day is longer than twenty-four hours. Everybody has exactly twenty-four hours; how you spend it is a matter of your value system. What do you value? What do you value?

When you will value Truth and Freedom as the utter Highest, then you will get them. Right now if you are not getting them, it is only because you do not value them. You are getting exactly what you value. You value gossip, you are getting a lot of gossip. You value confusion, you are getting a lot of confusion. You value suffering, you are getting a lot of that.

The day you will ‘value’ Truth, you will get it. And when you value Truth, it must show up in your being. It must show up in every action, it must show up in every decision. You cannot just go ahead and proclaim, “I value Truth more than anybody else, and then be busy with your general, daily rubbish.

“जो तू चाहे मुक्त को, छोड़ दे सब आस,

मुक्त जैसा ही हो रहे, सब कुछ तेरे पास”

(Translation: If you want liberation, then leave all desires)

Live like a liberated man, and you will have everything.

Leave everything else; know that IT is the most important thing. Commit yourself. But you will not commit yourself because you have several other more important works. You will not commit yourself.

(Referring to the HIDP sessions) One member who was with us for two, three, four years, I do not remember the exact number, said, “This semester I will not be able to take classes. I have found some other association and they are asking me to commit on Saturdays as well.” This is the depth of your commitment. What can you get? What can you get?

It’s good that this happened. The students have been given a reprieve, because if this kind of mind had gone to the classroom, it would not have been good for the students anyway.

But look at the mind, some other thing, some ‘other’ thing. Something that is more important than Kabir, something that is more important than Ashtavakra, there is something ‘else’ that is always more important. A headache is more important.

Listener 1: Sir, it feels so weird. You are saying that giving up ego will make me more blissful. But when these ‘other’ things are in front of me, they look so real, that whatever I am reading or listening to you, that all is not that real, as compared to these ‘other’ things.

For example, I was thinking that why am I dependent on other people’s opinion. And all that feels so real, that what I am reading or listening, does not feel that real. Other’s opinion seems more real than reading or listening you. There is always a fear that whatever I am understanding, whatever change is happening in me, whether it is right or not.

Speaker: What is the maximum you can lose, if you go wrong? Let us begin this way.

What is the bottom line? What is the maximum damage that can be inflicted?

Listener 1: Nervous breakdown, which is my fear.

Speaker: Have you ever had one?

Listener 1: No.

Speaker: From where has this imagination come?

Listener 1: I have seen a lot of people going through it?

Speaker: What percentage of world’s population gets a nervous breakdown?

Listener 1: I have no idea.

Speaker: Then find it out on internet. It is less than a percent. Now, you are giving so much weight-age to that one percent who get a nervous breakdown, and you are ignoring the ninety-nine percent, who never get a nervous breakdown. Why are you having such a biased attitude?

Listener 1: I have no idea.

Speaker: You need to ask yourself, instead of saying, “I have no idea.”

I was at a university, I was about to leave for one of the Learning Camps, (referring to Advait Learning Camps) I asked them to come along. And I told them that if you are prepared to come, then we will leave today itself. They did not agree at all. Why? “Sir, we may die.” Wonderful reason.

“How will you die?”

“Sir, on the hills anything can happen.” I said, “Of thousands of people, who go to the hills, how many of them do not return?”

“Sir, five hundred.”


“Are the hills so full of graveyards? First of all, go and find out the facts. What is the probability of going wrong, and so horribly wrong?”

Then they understood. Out of every one thousand people who go there, maybe one does not return. So I said, “Only point one percent probability. Now tell me that why are you aligning yourself with this point one percent probability, and ignoring the ninety-nine percent probability that you will come back. Why are you ignoring it?”

Listener 1: Why take the risk?

Speaker: What is the risk? You know, some two-three days back, we had a rainstorm in Delhi, and around twenty people died in Delhi. At the same time you were travelling to come at Advait BodhSthal to attend the Shabd-Yoga session. What do you ride, bike or what?

Listener 1: Yes, Sir.

Speaker: Half of them would have been bike-riders, and young males. Death can strike anywhere, anytime.

Listener 1: Sir, but this is not the point of logic.

Speaker: I am talking logic. I am talking probability to you – very mathematical. I am talking Mathematics to you, you are talking emotions. I am talking pure Mathematics: numbers, percentages. You are talking emotions – “What if I die? What if I die?”

We are not even reasonable. Forget about going beyond reason, we are not even reasonable. Forget about going beyond the intellect, we don’t even use the intellect properly. Forget about going beyond the logic, we do not use even logic properly.

There are some very basic questions that I ask, logical questions, to young people like you, and I do not get answers. One – What is the purpose of ‘saving’? It’s a logical question. Tell me. And when I keep bare, cold mathematical facts in front of you, then you do not have an answer.  All you have is an emotional response, that – “You know, having something in the bank gives me security.” And how much exactly? I am not talking spirituality, I am talking logic and reason. And even there, you don’t have an answer.

When people talk of salaries, I again try to engage them by talking numbers. Alright, now see that how much you get. Now let us see that how much is the cost that you are paying for getting this much. Let’s monetize all your costs. Let’s look at the cost of mental engagement. Let’s look at the cost of lost life. Let’s look at the cost of getting all this rubbish into heads, by your office colleagues. Let’s look at the cost of spending two or three hours in the peak traffic. Let’s monetize all these costs, and then let’s calculate what is your effective payout.

You don’t want to talk now. I am talking logic, sense. Let’s talk. But you know, you will find a false sense of pride in claiming, that – “I earn seventy thousand.” And the fact is, that you do not even earn two thousand. The fact is that you are paying the company. The fact is – you do not earn anything. Let’s talk numbers, let’s talk logic.

And is that so difficult? Some of you are engineers, trained in mathematics at least. Apply Mathematics, if nothing else. Apply Mathematics. Why must you work? How much do you earn at the end of the day? And how much do you spend, just to maintain that job? Have you not seen that? But no one tries to calculate fairly.

You all have important priorities. No, it is nothing. It is just that we all have been so damn terrified since our childhood, that even when reason is staring at us, we dare not think. I am not talking of going beyond thought, or nirvichar (thoughtlessness), I am talking of ‘thinking’. We can’t even think straight. We are so afraid, we are all the time shivering. And that is the reason we can’t even think straight. We all are deeply, deeply afraid. Deeply afraid.

As J.Krishnamurti says, “Our minds have been tortured so much, that they have become deformed.” Since childhood, we have been tortured so much, that our minds have become permanently deformed. We do not have healthy and supple minds. We cannot see straight, we cannot think straight. The minds have been severely traumatised. That is why even the obvious is not obvious.

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

View the session at: Prashant Tripathi: With your thousand other priorities, the Truth will continue to elude you.

Read more articles on this topic:

1. Truth is in the quality of your mind.

2. The Truth is what you are inspite of your identification with the false.

3. Krishnamurti and Osho are as different as Truth and Truth.

Time, thought, sorrow and the ending of sorrow

To understand the nature of sorrow, and the ending of sorrow, one must understand time and to understand time is to understand thought.
J. Krishnamurti

Speaker: To understand sorrow, one must understand time, and to understand time is to understand thought.
What is ego?
We usually say the ego is “I am this” and this could be anything. I am a male, I am a body, I am a father, I am a scholar, I am happy, I am these many years of age. But all these statements are incomplete. The ego is “I am X, now” (emphasizing on now). This now is a very important part of the ego and this now has to be understood, if this statement has to be understood. This statement says, “To understand sorrow, you’ll have to understand time and to understand time you’ll have to understand thought.” Ego is this now. We exist not only as something in relation to others; we also exist in the zone of the ego as something in relation to time. I am something now. Now is the center of ego. In space, the body is the center of ego. As mind, now is the center of ego.

Read more