Do you contradict Krishnamurti? || Acharya Prashant, on Jiddu Krishnamurti (2019)

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Do you contradict Krishnamurti

Question: Acharya Ji, there is a quote by you, “Seek Light, See Light, Be Light.” I was reading a book by Krishnamurti where he said, “Seeking is a kind of expansion. It’s an escape. You cannot get freedom from it.”

I am confused between the two. Please help.

Acharya Prashant Ji: When Krishnamurti is saying, “Seeking is an extension of self-centered activity,” he is talking of the stuff that you usually seek. Krishnamurti is not talking of those who seek Light.

People seek darkness, and it’s various shades. Here are the people, and they are seeking darkness, in it’s various hues and shades. Krishnamurti’s way is to tell them, “Don’t seek.” My way is to tell them, “Seek Light,” because people are usually seeking only darkness.

So, Krishnamurti comes and tells them, “Don’t seek.” What he means is – ‘don’t seek darkness’. I come and say, “Seek Light.” Why do I say, “Seek Light”? Because I know that seeking is a habit with you. If I just say, “Don’t seek, don’t seek,” that would not fulfill you, because in your deepest identity you have taken yourself as incomplete.

If you are incomplete in your own eyes, then you will seek. You cannot be prevented or banished from seeking. No amount of good advice is going to work. In fact, it will be a disaster if you remain inwardly incomplete, and yet put on a pretense of not seeking. That is called, ‘tamsa’.

Inwardly, you continue to take yourself as – incomplete. And outwardly, you follow the commandment of – not seeking. Now, not only are you incomplete, your incompleteness will become cemented. It will become immortal.

Do you see this?

You are incomplete within, and yet it has become a thing of fashion with you to say, “Oh, I don’t seek anything. I don’t want anything.” So, you do not change. You do not seek anything, you do not want anything, so you do not change. So, what does not change? The incompleteness within. It becomes permanent.

I say, “You will not stop seeking. Seeking will continue. It is your most fundamental restlessness that seeks. You will seek. I cannot prevent you from seeking. And if you don’t seek, you will become a hypocrite.” So, I just channelize your seeking. I say, “Seek Light.” I don’t say, ‘Don’t seek” I say, “Seek Light.”

But, obviously all of that, must be done with a lot of caution.

With a great inclination towards darkness, if you start seeking Light, then your so-called light, will just be an extension of darkness.

And Krishnamurti has repeatedly emphasized on this. He says, “If you seek Light, it would be just another form of darkness.” And he is right on. What he is saying, is exact and precise.

But such is the human condition.

On one hand there is great danger that if you seek light, you will seek the wrong kind of light. You will just seek darkness, disguised as light.

On the other hand, there is the equally dark option of not seeking at all.

Between these two possibilities, I seek the possibility of seeking the Light, with all it’s associated dangers.

There are a lot of dangers associated with seeking Light, because the ego does not like Light. It will seek some false kind of Light.

But that is still better than not seeking at all.

Isn’t it better to die fighting in the battle, than not fight at all?


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

Watch the session: Do you contradict Krishnamurti? || Acharya Prashant, on Jiddu Krishnamurti (2019)

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Gems from Articles, April’19

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The condition you have come to, is not sudden. It has taken millions of years of evolution, for you to come to this state. It’s a very, very old habit.

It is like dust, that has settled over something, since centuries, millennia, aeons.

Time has brought you to your current condition.

And that which time has given you, takes time to go away.


The one whose dissolution you are talking of, is he the Truth? Obviously he cannot be the Truth. Why would one demand the dissolution of the Truth? Why would one think that the Truth can be dissolved at all?

So you are demanding the dissolution of the one, who is not the Truth. Who is he then? He is a product of time. Truth is not a product of time, and therefore Truth does not bother you. And therefore, you are not demanding the dissolution of Truth.

You are demanding the dissolution of that which is, false.

Now see, now see. You are demanding the dissolution of the false. Just as it is silly to demand the dissolution of Truth, isn’t it equally silly to demand the dissolution of the false?

Truth cannot be dissolved, because Truth is timeless. And false cannot be dissolved, because the false does not exist at all. But surely, you are asking for the false to be dissolved, which means you take the false to be…..Truth.

Because you take the false as Truth, therefore you stumble, and get deceived, and get hurt.


If you identify with the false, is a quick movement into the Truth possible? No. It will take time. ‘Sadhana’ is the way. You will have to be constantly embattled against yourself. And you will have to be constantly engaged with the ones, who appear closer to the Truth. These are the only two ways of ‘saadhana‘. There is no third way.

Fight against yourself, and side with the Saints, both are needed. In fact, just proceeding on one leg of the saadhana, without bothering for the other, is more dangerous than not beginning with saadhana at all. You have to both – fight against yourself, and side with the Saints.

If you side with the Saints, without fighting against yourself, then you will use the Saints, to fatten yourself. And if you fight against yourself, without siding with the Saints, then you will go mad, because you will keep destroying who you are, what you are, without finding anything.


You need to have both – a determination to defeat yourself, and devotion to be with the lovers of Truth.

And both these things take time, because you are firmly convinced that you are a product of time.

Not that time is a necessity in the process.

It’s just that you have declared yourself at a position, that makes time a necessity.


Invest that time in two things: in fighting against yourself,  and in being in the company of Saints and lovers of God, Truth.


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

So ours is a funny situation.

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

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


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

We defy the command of our own hearts.


Dishonesty is – to not to see what you are seeing, to not to get what you want, not to be what you are, not to live by what you know.

If you don’t know, you cannot be dishonest.

If you don’t love, you cannot be disloyal.


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

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



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.


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.


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.


The world is a habit, but drugs are a worst habit.

At least when you are free of drugs, then you can look at the facts. Under the influence of drugs, you cannot even know the facts. And I have repeatedly said that – the facts are the door to Truth.

If you do not know even the facts, then you are one step further away from the Truth.

The one who is finding refuge in drugs, is fed up of the usual stuff of consciousness. That is certain.

But, he is taking a very wasteful route.


See, what do most people feel?

They feel a particular type of universe, just because they live in a particular type of consciousness.

They feel the universe, in a particular way, all the time. So, they start taking the universe, as Truth.

After all, what is Truth? That which does not change.


Dedicate your time to something sublime, and then you will not be available to get hurt.

You are hurt. because you are available.

Why are you walking around with free mental space, and spare time?

Be fully dedicated to something worthy, then all these little bruises, and wounds, and rubs, will not bother you.

Life hurts, and wounds, only those who are jobless.

Why are you jobless?


To be born, is to be born into one great job.

What is that job?

The life-long mission of liberation.

You have to be fully employed there. It’s a full-time job, twenty-four hours a day, seven days a week, three sixty five days a year.

But you do not do justice to real occupation, you steal time.

And then your punishment is, that the world will hurt you.

Your theft costs you very dearly.


Be fully consumed in the one, great, divine mission.

Otherwise, life will beat you down, very badly.

You have been entrusted with time, not so that you while it away.

You have been entrusted with your fifty, or eighty years, so that you make the best use of every second. Your time is not your personal property. It has been entrusted to you.

You better use it for the designated, and assigned purpose.


If you are suffering, there is nobody, but you, who is responsible.

Unless you fully accept this responsibility, there is no freedom.

If your suffering is just incidental, then how can there be freedom from it, because incidents can happen any way, any day?

You have to first of all clearly realise that suffering cannot come to you, without your consent. Not only your consent, but your active participation is needed in your process of suffering.

Not only your participation, but your active doership is needed, for you to suffer.

Otherwise, you cannot suffer.


Any bit of suffering, is a clear indicator that you have been messing up with somebody’s trust.

You know whose trust I am talking of? The one who gave you time.

He gave you time, trusting that you will use time piously.

He didn’t give you time to smoke it away.


You don’t have to ‘do’ anything, to escape from body.

You ‘do’ a lot to stick to the body.


I say, “Do the right thing, and do not bother about the result.”

I am saying, “Do the right thing, and do not bother about the results.”

But to those, who are not doing the right things, I say, “Look at the results of your actions.”


‘Do the right thing, and forget about the result’ – is the utmost and final condition.

‘Do the right thing, and forget about the result’- that condition is possible only to someone, who is already liberated of the future.

But those who are not liberated, those who have even an iota of doubt, about the center from where their actions are arising, must use the results of the action, to know the source of the action.


The source of the action, and the result of the action, correspond with each other.

If the action comes from the center of holiness, then the results are bound to be – holy.

If the actions come from the center of nothingness, then the results are bound to be – nothing.

Similarly, if the actions come from the center of vice, or deception, then the results are bound to be distressing.


An action which has led to peacelessness, could not have come from the right source.

An action that leads to lovelessness, has definitely come from a loveless center.

So, do mind the results.

The results will tell you where you are standing right now.

Much later will you come to a point, from where you will not need to bother about the results.

That is liberation!


Man is really not born to go beyond.

Going beyond, is the highest, and the most exquisite pursuit.

If you don’t pursue that path, you are not a sinner.

You are just, normal.

If you not spiritual, you are not a sinner.

You are just normal!


Spirituality, is a most exquisite pursuit.

It is only for those, who are not at all contended with, what the world can maximally offer.

Not only are they not contended with what they already have, they are not contended even with the best, what the world can potentially offer.

Those are the ones, who must take the spiritual path.

Others must satisfy themselves, with the worldly beauties.


Most people are condemned to, almost succeed in the world.

The misfortune of most people is, that they never get beaten up so soundly, that they will see the futility of the world.

So they should remain well-adjusted and compromised. They should continue with the worldly life.

They should not, unnecessarily, invite the spiritual trouble. You know, for the sake of it, just because some great names have talked of spirituality, you too start dabbling.

And then, you burn your fingers.

Spirituality, is for the ones, who are ripe enough.


The first thing that is needed is, viveka (discretion).

The second thing that is needed is, vairagya (dispassion).

The third thing that is needed is, shad sampatti, the six qualities (shama, dama, uprati, titiksha, shraddha, samaadhaan).

And finally, and most importantly, you need, mumuksha(desire for liberation).

When you see that you have all these, only then must you turn, a seeker.


Science is fully contained in spirituality.

Spirituality, that does not contain science, is superstition.

However, science is too small, to overlap with, all of spirituality.

But one thing is certain, when you are scientific, you are spiritual as well.

However, all spirituality, is not science. Spirituality goes, way beyond science.

Spirituality begins, when you have a strong feeling, that things are not the way they must be.


The effect cannot be dimensionally, beyond the cause.

Which is to say – the fruit of the action, cannot be dimensionally superior to the action.

Which is to say – the fruit of the action, is actually just the quality of the actor.

The result is dimensionally the same as the action, and the action is dimensionally the same as the actor.

Therefore, the result is in the same dimension as the actor.

~ Excerpts from ‘Shabd-Yoga’ sessions.

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Why do you avoid me? || Acharya Prashant on Khalil Gibran (2018)

Why do you avoid me

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“No man can reveal to you nothing but that which already lies half-asleep in the dawning of your knowledge.”

~ Khalil Gibran

Question: What is the role of a spiritual teacher is one’s life? How does life change in the presence of a spiritual teacher or a Guru?

Acharya Prashant: You already know. And I said that it’s a wonder how you pretend that you are ignorant. You already are fine, perfect, healthy. And you already know everything that even the best of teachers might teach.

The great wonder is not your ignorance, but the pretense of your ignorance. 

All that I have told you, is something you knew, even before me, even without me. I just spoke it out. I just spilled the beans.

The entire crowd knew that the king is naked. I am like that petulant child, who shouted out. But the king is naked. I wasn’t the first one who noticed it. Everybody knew! But you have your reasons to keep silent. I have reasons to shout out.

The difference between us is not that you do not know, and I do.

The difference between us is, that you act as if you don’t know.

And I do not want to act that way. 

You have dreamt-up some interest in remaining poor. And I am conscious. I do not know what that interest is. That is the difference between you and me.

You know, so many people are scared of coming to me, listening to me. Meeting me face-to-face is an absolute horror to them. Why? They haven’t yet met me, they haven’t yet listened to me, they haven’t yet had a face-to-face to me, why are they scared in advance?

There fears are well-justified.

They are afraid because they already know what I would say. It’s a funny thing. Often those who listen to me, do not know what I am saying. But those who avoid me, definitely know what I am saying.

Those who do not listen to me, know me perfectly well. Those who listen to me, may sometimes fail to resonate to me. But those who stubbornly avoid me, will vouch for my authenticity. They know that there is something really authentic here, that ought to be avoided.

We all know!

Whenever you will avoid me Deepika (the questioner), rest assured, there is something that you know, to be depraved. And you still want to do it. And you would avoid me, just because you do not want the pretense to be exposed.

The True Teacher, in that sense, is never a surprise. He is absolutely predictable. At times, I know, I have said that the True Teacher is absolutely unpredictable. But, from where I am speaking right now, the True Teacher is totally predictable.

You know that the Sun would give nothing, but the light. It’s a done thing. No exception or aberration is possible. So if you are fond of lazying around, and sleeping, you block out the Sun, don’t you? Why do you block out the Sun? Because you know for sure, that the Sun, would send down nothing but brightness, through your window.

Had there been some doubt, you would not have pulled down the curtains. Even before the sunrise, even before you are going to sleep, if you have decided to wake up late, what would you ensure? That the windows are all blacked out. Because, it is a matter absolute predictability, that the Sun would only send the brightness down the window. There is no doubt. The Sun is predictable! So you take counter measures.

Those who avoid the scriptures, are in some sense, great fans of the scriptures. They know how powerful the scriptures are, and therefore, they will not mess with them. We know. We all do this.

And I will never really be able to appreciate why we live, as we do not know. That would remain, a great wonder to me.


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

Watch the session:  Why do you avoid me? || Acharya Prashant on Khalil Gibran (2018)

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Acharya Prashant, with students: Who is collecting your sacrifice? ||(2013)

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Question: Why do we sacrifice in the name of Life?

Acharya Prashant: Who says that? What is your name?

Listener: Ankush.

AP: Ankush, who told you that Life is a big ‘sacrifice’? And whenever there is a ‘sacrifice’, there is somebody collecting the sacrifice. Who is collecting the sacrifice? You are giving your Life who is taking that Life? Have you ever seen this?

Life is not a sacrifice. 

It was surely a very defeated, a very sad man who has said that Life is the ‘sacrifice’. Life is there to live. It is your one precious Life and you are ‘young’. It is meant to be lived. It is not even meant to be given away. But a divine part is this that

When you live your Life fully, you actually give a lot to others as well.

Like a candle. A candle shining brightly is able to light a hundred other candles as well. And that takes nothing away from its own Light. It does not have to sacrifice its own Light.

Ensure that you are up and aflame like that candle then others will also get something from you. But that will be just incidental. You don’t have to sacrifice. Sacrifice what and why?

Attain your fullness and then there will be of great use to others as well. You will be able to help everybody and there will be no sacrifice in that. No sacrifice at all. The Upanishad, that is the very puzzling thing, it is the Shanti-Path of many of the Upanishads. They say when the full is taken away from the full what remains is still full.

There is no ‘sacrifice’. The full has not yet been reduced. It cannot be reduced.

Are you getting it?

Only a limited can be reduced. And what can a beggar give to others? If you are a beggar, of what use is a sacrifice. Gain completeness, gain richness. And then you will find that this richness is overflown and everybody is benefitting. A madman cannot help another madman. But madmen are too eager to sacrifice their lives for another madman and the entire world is becoming mad because too many madmen are sacrificing their Lives for another madman.

Don’t sacrifice.

Find yourself out.

Gain your completeness.

~ Acharya Prashant Ji speaking at the ShabdYoga Session at KEC, Ghaziabad on 29th January 2013

Watch Full Discourse: Acharya Prashant, with students: Who is collecting your sacrifice?

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Acharya Prashant: About changing one’s religion for love


Question: Can I change ‘my’ religion for the sake of someone I Love?

Acharya Prashant: What do you mean by religion?

If religion just means following a particular code of conduct, if it means that I am loyal to a particular book, if it means that such and such will be my pilgrimage centers; If that is what is religion, then this religion is just something that you have been conditioned to believe in, it is just a belief system! And belief systems come and go.

Today you can believe in one thing, tomorrow you can believe in something else. These beliefs anyway have no permanency. They don’t have a deep root. Because these have been externally implanted. They are not coming from a very depth, the very soil of the mind. So, they can change. That is how people keep on changing their religions. Every year, lakhs of people change their religion. These religions that can be changed, they anyway don’t have any worth.

But that is not the true meaning of religion.

Real religion cannot be changed.

What you can change is your cult or your sect, ‘panth’, that can be changed. ‘Dharm’ cannot be changed.

Because there are no different religions.

True religion is just one.

How will you change it? There is no second religion.

Where will you go? Yes, there are many sects. There are thousands of sects, but there is only one True religion. And that religion is not about the following something. That religion is not about visiting a temple or a church or a mosque. That religion is not about being loyal to a particular book.

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Acharya Prashant on Khalil Gibran: You know your real face, and your real home?

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“Your life, my friend,

is a residence far away from any other

residence and neighbours.

Your inner soul is a home far away from

other homes named after you.

If this residence is dark,

you cannot light it with your neighbour’s lamp;

If it is empty you cannot fill it

with the riches of your neighbour;

Were it in the middle of a desert, you could not move it to a

garden planted by someone else…

Your inner soul, my friend,

is surrounded with solitude and seclusion.

Were it not for this solitude and this seclusion

you would not be you and I would not be I.

If it were not for that solitude and seclusion,

I would, if I heard your voice, think myself to be speaking;

Yet, if I saw your face, I would imagine that I were looking into a mirror.”

~ Khalil Gibran

Acharya Prashant: Poets have a way, of presenting the Truth. The way helps. The way is beautiful. But as happens with all ways to the Truth, the way itself is a bit of a hindrance to the destination.

What Khalil Gibran is saying here, is essentially very straightforward. The inner seclusion and solitude that he is talking of, is nothing, but your calm, peaceful, silent, immovable, center.

Seated at that center, with the calmness, the immovability, of the center, vested in the mind as well; the mind gains intelligence, the mind gains discretion.

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Acharya Prashant: Ambition and anger

Acharya Prashant: What is your name?

Listener: Kshitij Aggarwal.

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

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

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

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


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

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

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

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

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The scripture’s final aim is to bring you to the living scripture

Where the light is, there the lamp is.

The Self and the Ego are not the two ends of duality. It’s non-duality talking to duality.

That is what happens when a teacher exposes the falseness of one’s existing religion. When the teacher exposes the falseness of one’s existing motivations! The teacher says you know, the route that you are taking will lead you deeper into darkness. And what is the immediate conclusion that the mind draws? The mind says, he does not want me to go there, it means that he wants me to come to him. He is telling me that all those shops are false. And that surely proves that he wants me to come to his own shop. That is a quick suspicion, rather conclusion, that the mind jumps into.

You will not have your lamp, where your forefathers found their lamp. You will have to find your lamp using your own eyes. And the only mark of lamp is, Light. Don’t disregard the Light. The Light is the only proof of the lamp.

Searching for Truth, but in the wrong way, and at the wrong places, and from the wrong center. That is what the ego does. It wants light. The ego too wants light. But it won’t get it.

The scripture’s final aim is to bring you to the living scripture.

Read the complete article: Acharya Prashant on a Sufi Story: The Lamp shop


Acharya Prashant on a Sufi Story: The Lamp shop

The Lamp Post

One dark night two men met on a lonely road.

‘I am looking for a shop near here, which is called The Lamp Shop,’ said the first man.

‘I happen to live near here, and I can direct you to it, ‘ said the second man.

‘I should be able to find it by myself. I have been given the directions, and I have written them down,’ said the first man.

‘Then why are you talking to me about it?’

‘Just talking.’

‘So, you want company, not directions?’

‘Yes, I suppose that that is what it is.’

‘But it would be easier for you to take further directions from a local resident, having got so far; especially because from here onwards it is difficult.’

‘I trust what I have already been told, which has brought me thus far. I cannot be sure that I can trust anything or anyone else.’

‘So, although you once trusted the original informant, you have not been taught a means of knowing whom you can trust?’

‘That is so.’

‘Have you any other aim?’

‘No, just to find the Lamp shop.’

‘May I ask why you seek a lamp shop?’

‘Because I have been told on the highest authority that that is where they supply certain devices which enable a person to read in the dark.’

‘You are correct, but there is a prerequisite, and also a piece of information. I wonder whether you have given them any thought.’

‘What are they?’

‘The prerequisite to reading by means of a lamp is that you can already read.’

‘You cannot prove that!’

‘Certainly not on a dark night like this.’

‘What is the “piece of information”?’

‘The piece of information is that the Lamp Shop is still where it always was, but that the lamps themselves have been moved somewhere else.’

‘I do not know what a “lamp” is, but it seems obvious to me that the Lamp Shop is the place to locate such a device. That is, after all, why it is called a Lamp Shop.’

‘But a “Lamp Shop” may mean “A place where lamps may be obtained”, or it could mean “A place where lamps were once obtained but which now has none”.’

‘You probably have an ulterior motive, sending me off to some other shop. Or perhaps you do not want me to have a lamp at all.’

‘I am worse than you think. I want to find out if you could read at all. I want to see whether a lamp shop exists where you are going. I want to see whether you can have your lamp in another way suited to you.’

The two men looked at each other, sadly, for a moment. Then each went his way.

Idries Shah, Tales of the Dervishes

Acharya Prashant: To make things simpler at the outset itself, let it be clear that the one coming to seek the lamp shop, is a seeker full of knowledge. A seeker from a distant land, who does not belong really to the land of meditativeness. Knowledge has brought him to the boundary of the land of meditativeness, but cannot take him any further ahead. On the boundary, he meets this second person who is a teacher, who is the resident of this second land, who belongs there.

So, one of the first things that this teacher asks this knowledgeable seeker is, that, ‘you have come so far, having read some book that told you that you must search for lamps in a lamp shop that is thus located. But has the book also told you, how to find the one who will take you to the lamps? And if your book does not tell you ‘that,’ then your book is useless. He says, ‘‘has your book taught you, whom to trust? Has your book given you the eyes to figure out the real teacher?’’

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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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Freedom is Health

Love is a relationship. A healthy relationship is LoveAny healthy relationship is Love, and a healthy relationship is possible only when you are healthy.

What is healthy being? A healthy being is one who is not restless, who is not continuously suffering, whose mind is not continuously wandering in tension, in misery.

You don’t need to become healthy, you are healthy.

What does Health mean? Health means that which you are without any education.

Even in your worst situation, even in your darkest hour, even in your last breath, you will not be able to force yourself to like slavery. It is impossible.

Freedom is Health.

Nobody can lose his or her NatureYou are Healthy.

Becoming is alright in small matters but in essential matters of life, becoming is a disease, unnecessary disease. A disease that is just an assumption but such a deep assumption that it ruins the entire climate of the mind.

Read the complete article: Acharya Prashant: The relationship of the healthy being is Love

Acharya Prashant: The relationship of the healthy being is Love

AP: It’s so simple that you’ll be disappointed actually. It is not jazzy to hear or glamorous to look at.

Love is a relationship.

A healthy relationship is Love.

Any healthy relationship is Love, and a healthy relationship is possible only when you are healthy.

So, the relationships of a healthy being are called Love. The definition is so simple. You don’t find anything very embellished about it.

What is healthy being?

A healthy being is one who is not restless, who is not continuously suffering, whose mind is not continuously wandering in tension, in misery.

When you are settled within and you have a sureness within, then in all your relationships, this sureness, this power, this peace, this completeness shows. What I have that reflects in all my relationships. If I’m healthy then that health shines in all my relationships. That health is called Love.

Listener: Acharya Ji, I saw a video of you – only a healthy mind can enter into a friendship. So, how can we become healthy? What are the ways in which we can have healthy mind?

AP: Do you know what does this question imply? I want to become healthy. Are you sure the question is valid?

Listener: Yes.

AP: What’s your name?

Listener: Priya.

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We marry problems

Troubles, give you so much to fill your self up.  Troubles gives you a nice identity, an identity that you can get so easily use to.

Life without problems is not possible but there can be life, beyond problems.

The moment you withdraw from the problem, the problem will fall. There is no problem that you experience that comes to you, without your consent, participation and active involvement.

We don’t, marry and get problems. We, marry problems.

To drop problems means to drop the ego, drop the troubling self.

Read the complete article: Acharya Prashant: Surely there is life beyond troubles

Acharya Prashant: Surely there is life beyond troubles

Question: Acharya Ji, can the ego ever be free of troubles?

Acharya Prashant: You need to have faith, that there is life beyond troubles; otherwise troubles are so sweet. Who am I ~ The troubled one.

Troubles, give you so much to fill your self up.  Troubles gives you a nice identity, an identity that you can get so easily use to.

I am, the one, stung by problems. I am the one, who is the victim of troubles. Troubles, problems, all of them, can so easily, give you something, to live by. You must, first of all, let yourself, acknowledge, that there can be life, beyond problems, not without problems.

Life without problems is not possible but there can be life, beyond problems.

But we have a great belief in problems. No?

In fact, you know, it is an insult to problems, that we call them problems. Our problems are our intimate friends. The proof is that you will not let them go.  Will you ever let your problems go? Even if the problem is willing to go, you will catch it, by its collar and you’ll say, no, you don’t have to.  Okay, you can go at a more opportune time.  You have been a guest here for so long and now its late at night and out there, there are thief’s and thugs so you can go in the morning.

AP: That morning never comes. No problem, I assure you, can stay with you, without your active involvement in the problem.

The moment you withdraw from the problem, the problem will fall. There is no problem that you experience that comes to you, without your consent, participation and active involvement.

L: Why we can’t see life beyond the problem?

AP: Because you have been made to believe, through the whole process of your evolution, that there is no life beyond problems and if there is no life beyond problems, then problem-lessness to you means life-lessness.  You do not want to die. You have a belief that the moment problems disappear, life too will disappear, and you do not want to die.

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On Jesus Christ: How to be free of envy and jealousy?

May 2018 TL_Poster 13

“Heart at peace gives life to the body but envy rots the bones.”


Acharya Prashant:

Shilpi is asking:

Namaste Acharya Ji,

The bible says “Heart at peace gives life to the body but envy rots the bones”. I see that I’m stricken with jealousy or envy for my fellow co-workers, or people I hear about in the media, sometimes even friends, as I feel like they have something I don’t. It is very draining and disturbing and I do not want to focus on this anymore. Please guide me away from this trait.

Thank you.

Shilpi, when you are alright with yourself then the way your energy flows towards others, your attitude towards others, your relationship with others, is called as Love. When you are not alright with yourself then your attitude towards others, the way your energy flows towards others, is called as envy or desire.

If you are envious that somebody has something, then rest assured, you too desire that something. So, envy and desire go together.

Unless the other has something that you too are desirous of, you won’t feel any envy.

So, the question is not about how you feel towards others. It’s not about your coworkers or the people been talked of in the media. The question fundamentally is about your relationship with yourself. When you are great with yourself, then to others you have only Love to offer, and when you are not alright with yourself, then to others you offer all the vitriol that is consuming your life. How to have envy-free relation with others? By having ignorance free relation with oneself.

The more you look at yourself in erroneous ways, the more you will be compelled to look at the world as the provider of a sucker, or as a threat to your identities and comforts. No feeling of any kind is to be promoted. I am not qualifying my statement by saying that feelings of littleness or envy or loneliness or incompleteness are to be selectively discouraged. I am saying no feeling of any kind is to be fueled.

Are you getting it?

No feeling of any kind.

All feelings are fundamentally feeling of incompleteness, of completeness, there is no feeling.

Completeness is a different entity altogether. It comes to you but not as a feeling. If I switch off all the lights in this room you will stop seeing me. When the light is switched on you’ll start seeing me. Does that mean that I have emerged from the tube light? Think of it. All the lights are switched off and you do not see me, and then you go to the button, you switch something on and I appear. Why can’t you say that I have sprung up from the switchboard, or dropped down from the tube light? Why can’t you say that? That’s the thing with completeness.

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Acharya Prashant on Hafiz: Who is the lover the saint sings for?


The subject tonight is love and for tomorrow night as well.

As a matter of fact, I know of no better topic for us to discuss, until we all die.



Acharya Prashant: Rumi, Hafiz, Meera, Bulle Shah, they sing of love, and in their poetry the lover often appears like a person. They talk of the lover, to the lover, in language that appears known and worldly. It is almost as if the man next door is composing and singing for his beloved who lives in the same town or somewhere afar. The whole ambience appears beautiful but not unknown. It is very easy therefore, to think that one person is singing for another person or one person is calling God, God as we know God. And is doing this lyrically, nicely, beautifully, heart fully. But the song, is something that we are familiar with. Read more

India and Tolerance || Acharya Prashant (2017)

To personally meet or connect with Acharya Prashant: click here

Acharya Prashant: We are here together and this meeting, the togetherness, is the central thing. Today happens to be Ramana Jayanti, an auspicious day. And on any day, what matters is the closeness, the meeting. For name sake, we always have a certain topic to discuss. It’s a kind if an entertainment: the name, the topic. How does it matter what we discuss? That we are really talking, is what matters. We could discuss this or we could discuss that. Someday, I might just forget and I would really like to forget the appointed topic for the day. I may just come here and be with you and say anything on any topic or not say anything on any topic. How does saying matter? But anyway, since its a ritual to speak and speak on an honored topic. So we shall dutifully follow the order and talk about the topic at hand. What does it happen to be?


Good that you too are forgetting, or you don’t know at all. Knowledge is anyway always a burden. Forgetfulness keeps all of us much lighter. May we forget more and more. But I know, inspite of our forgetfulness, we are very vigilant beings. So we remember. So what do we remember about the topic for the day? What is the topic?

Listeners: India and tolerance.

AP: India and tolerance.

Words are words. Aren’t they? Words are words. What is India? Another word. Just like so many words that we utter every day morning till sleep, India is another word. The meaning is supplied to the word by the utterer of the word. Is it not so? What does food mean? Or love mean? Or the river Ganga mean? Or a person mean or a place mean? Nothing. The meaning is supplied to the word by the one who utters the word. Otherwise, a word is a word.

And what kind of meaning will I fill any word with? I am the one who fills meaning in a word. Don’t I? A wall means so many different things to different people. An animal or a mountain means entirely different things to different people. And even to the same person, it will mean differently at different times and in different situations. Wouldn’t it? So I am the one who supplies meaning to the word ‘India’ as well.

What kind of meaning am I going to imbue this word with? What is the meaning that I impose upon anything in the world? What does that meaning depend on? I call something a car; I call something a tree; I call something a women; I call something money; I call something God; and when I call these things with these names, I am the one who supplies meaning to them. What kind of meanings will I supply? How will I fill up these words? What does that filling up depend on?

Listeners: Value system, mind.

AP: Yes. Well said! You said my values system, you said what’s going on in my mind. Could I just say, “What I think of myself? What I take myself to be?” Depending on what I take myself to be, I paint the word with a thousand colors. The entire pallet is available. I pick up the colors according to who I think I am. If ten fellows look at a woman, they would look at her so differently depending on who they know themselves to be and this ‘knowing’ is what they ‘think’ themselves to be. Right?

You look at a child, you look at a temple or a mosque, and the meaning that you supplied to it depends on who you are, and that is one thing that must be remembered. When you are talking of India, when you are talking of tolerance, you are not talking of anything external, you are talking of yourself because to any word, you are the one, we are probably repeating it for the sixth time, you are the one who will supply the meaning to it and the meaning will depend on what I think yourself to be.

Now, for the sake of convenience, let’s just say that man thinks himself either as material or as material. That is only way you can think of yourself — either as material or as material. Sometimes, you think yourself as gross material and sometimes as subtle material. Gross material is things, body, material that you can hold and touch and watch and smell — perceptible with the senses. So, this kind of man is a body identified man; the one who identifies with body. He thinks himself to be body, his entire mind, his whole sight is obsessed with material, gross material.

There is another kind of man, who thinks of himself as subtle material. And I repeat, whenever you will think of yourself, you will only think of yourself as material. Thinking of yourself as any other thing is not possible because thought itself is ‘thing. The one who identifies himself with subtle material is the mind identified person. He thinks of himself in terms of ideas; that is subtle material. The one who is body identified, the one whose thought is gross, when he will utter the word ‘India,’ what will he think of India as?

L: Geographical boundaries.

AP: Geographical boundaries. Simply, a land, a territory, a geography, a space limited by boundaries. That would be his definitions of India. The moment such a person, such a mind, utters the word ‘India’ what comes to him is a flashing map of the political country. ‘India’ means the territorial map of India, to such a mind. Whenever you come across such a mind, and it could unfortunately be your own mind, that equates ‘India’ with the map of India, you should know something not about India, but about that man.

What do you immediately come to know about the mind?

That this fellow is terribly body identified. Because he think of himself as body, hence thinks of India as a ‘landmass’. Now every thing that he does with the body, every way in which he relates to his body, would also be the way he would relate to India. The body wants to preserve itself and expand and this mind will say, “let the country expand.” This is the mind of the ‘king,’ who fights wars to enhance the boundaries of its territory. Just as the body draws its sustenance from the world, and is concerned firstly about its own survival, such a mind would want that his country extract resources from wherever possible in the world, and be bothered principally with its own survival and continuation.

We know the games of the body. Don’t we? We have seen how two male animals fight for the female and that is not very different from how two countries would fight for a coveted resource; if that is the definition of country — a piece of land — India or any other country. There is bound to be body-centered strife. Every disease that plagues the body would then also plague the country. There would be the fear of extinction, there would be deep insecurity, the world would appear hostile, there would be a particular date when the boundary would come into existence and there would be an inevitable lurking certainty that one day these boundaries would be no more. And when these boundaries would be no more, I would be no more, the country would be no more. Hence, the relationship with the world would be of strife, conflict. Living would be continuously  under the shadow of extinction.

Then, there is the one who identifies more with ideas.

He says, “I am not a layman, I am not a common patriot, I am not the zealot, I am not the one becomes who become overly enthusiastic, I am not the chauvinist; I am an intellectual, I live in my brain, I live with thoughts, and ideas and concepts.” For him, India is a concept and we have often heard this phrase: ‘The idea of India’. Have we not? For this fellow, who thinks of himself as subtle material, who is mind identified, who lives in ideas, everything is an idea. Even India, for him, is an idea and he very proudly and assuredly claims that India is an idea. And as far as he goes, because for him, he himself is an idea, so surely India is an idea. India is as much an idea for him as is his wife, as is his world, as are all his relationships, as is his car, as his life; even life is an idea for him.

This fellow would be plagued by all the diseases of the mind. He would not overtly display conflict. He will say, “You know! I am an civilized man,” and civilization is an idea. So “I am going to tolerate. We will not fight with guns; we will debate.” But in that debate, what he wants to maintain is an opinion. He is prepared to modify his opinions, no doubt about it, but even that modification must be first approved by him. He says, “I will decide what my beliefs are going to be; I am the master of my beliefs. But one thing is certain that I do not know anything except beliefs. So, let us come to a truss: you enjoy your beliefs, and I will enjoy my beliefs, and we will call it peaceful coexistence. We will call it mutual tolerance.” And what is he doing? Look at the cunning game. He is saying, “Let your ego exists and let my ego exists because ego thrives on ideas. Let both of us feel safe in our respected domains.”

And then there is the third mind.

This third mind thinks of itself neither as gross material, nor as subtle material. Then what does it think of himself? Because all thought is material, so it does not think of itself at all. It feels no need to give itself a definition. It is so innocently, joyfully, immersed in life that such questions appear meaningless to it. He has no conception about himself. Such a mind feels no need to give a limit to itself. When asked, “Who are you?,” such a mind does not reply with anything. Silence.

“Who are you?” Well! Not even Shivoham; not even Soham. Only silence. For such a mind, India cannot be an idea. For such a mind, India can be only the mother of all religion. Religion arising from nowhere because if it arises from anywhere, that anywhere is bound to be from man’s mind and religion that arises from man’s mind will be as petty as man. This third mind that does not think of itself as anything looks at India not as a landmass, not as a political unit, not as an idea, but simply as the fountainhead of spirituality.

So is it about India or is it about the way the mind identified itself?

L: The way it identifies

AP: The way it identifies. The second word that happens to be there in the topic for the day is tolerance. We say it is not so much about India, it is more about identification. Where there is identification, there is conflict. That conflict is very tangible, very material, when it comes to the body identified mind. If there are two body identified fellows, then their conflict will be visible as a street fight. They would be hitting each others bodies. I am a body, and you are a body and where there are bodies, there are bound to be conflicts and because you are a body and if I want to hurt you, I will hit your body.

So, fists, and punches would be landing. A very explicit fight will be taking place; and you can surely call it violence. Violence, conflict is the result of the identification. Where there is identification, there is bound to be conflict. This conflict can be called as explicit gruesome violence when two body identified person are fighting. When two mind identified persons are fighting, then this conflict is called as debate. This debate is nothing but a clash of ideas. When two mind identified persons are together, then their togetherness is a conflict which is called as tolerance. Tolerance only means, “I am somehow bearing you.”

The word has a shadow of intolerance.

Tolerance is not love. Or is it? Do you tolerate in love? But because I live in ideas, because my ego is connected to ideas and I am so poor that I know nothing beyond ideas, so for my survival, it is important that ideas must survive. “I cannot allow myself to be called a bigot. I cannot let people say that I am rigid about my views and opinions. So, I am open to talking. I am open to what is called an exchange of views; what I will call as a healthy debate.” But have you ever seen people becoming free of ideas after a debate? What happens after a debate?

Yes, in worst of cases, both parties stick to their grounds. In the best of cases, somebody says, “Well, listening to you I have gained some new beliefs and I am modifying my position.” But have you ever seen anybody become position-less after the debate? Does debate ever lead to meditativeness?

When noise meets noise, can it ever lead to silence?

But the intellectual, the thought identified man, will very proudly claim that there must be  healthy debate. And what will be the output of that debate? More beliefs. Not only more beliefs, more beliefs in your beliefs; because now you are saying that “My beliefs have been purged by open debate.” You are saying that, “You know, I have gone to the market, I have exposed my beliefs and my beliefs are now a synthesis of the best that the world’s highest intellectual have to offer. Hence these beliefs must be the Truth.” 

That is the bane of the intellectual — He equates beliefs with Truth. And if you tell him beliefs are not truth, then he will say, “All right! I am prepare to modify my beliefs; tell me, what is the Truth? I will start believing in it.” His handicap is that he is prepare to change his beliefs but not ready to go beyond beliefs. Getting it?

The mind that does not think of himself or of the world or India as a material, or as a thought or anything will be bothered only with the Truth. When you are bothered only with the Truth, then there is no conflict. We have said conflict takes the shape of explicit violence when it comes to the body. Conflict takes the shape of argumentation and debate  when it comes to the mind. But when you are a nobody, then there is conflictlessness; because whatever you are, is the source of all conflict.

With Truth, there is love.

It is important to understand the difference between love and tolerance.

Tolerance implies separation, distance. “You remain in your province, as you are, I will remain in my province as I am. We both are entitled to our views, and that is called freedom of thought.”— This is tolerance. Is that not the definition of tolerance? “Both of us are entitled to think the way we want to, and both of us are entitled to express ourselves, we want to.” This is what you called as tolerance. This is what you called as democratic liberty.

The spiritual mind does not caught in this trap. He knows that you are only talking the language of ego. To maintain your opinion is to just maintain your ego. To ask me to maintain my opinion is to just safeguard your ego and my ego. Even when you say that you respect my opinion, you are respecting my opinion only so that your opinion does not get threaten because if you will attack my opinion, then you are also exposing your opinion to threat. So he will say, “Well, you know, unity in diversity” he will not say that all diversities are false, because you are a creature of the mind and mind lives in diversities. The nature of the mind is fragmentation; fragmentation is diversity. So you will use all these nice sounded phrases. You will say, you know India is like great Indian Thali, in which there are theses bowls of various kinds. You will say India is like kaleidoscopic; you will say India is like rainbow but you will be very particular that the differences remain. Because you are identified to differences, your very life will be threatened if somebody shows that all differences are false because all differences just sustain the ego. You will say, ‘you know, it is the greatness of my country that everything is varied, and different here; it is the land of contrast. You will fail to see the underlying nothingness beneath all contrast; the non-duality below all pairs of dualities. That you will not even talk of because that scares you that takes away your very belief in yourself.

In love, you do not tolerate the other. Love and Truth are one. The duty of love is to bring the Truth to other. If I live in love and I see that you are living in opinions, or if I see that you are living a body identified life, then I will not say that, that is your fundamental right or that is your personal way of living. I will not say that I respect the way you live. If I live in love and I see that you are living in violence, then I cannot say that this is your particular choice, your way of life, your tradition, so I am not going to interfere.

I will interfere! Love is not passive. Love has great energy. It is very-very active force.

In love you do not tolerate. I am repeating this and this must be deeply understood.

Love is not about peaceful coexistence.

This statement may shock many of us. But please understand this.

Coexistence means ‘you’ and ‘me’ living separately. Love is not peaceful coexistence. Wherever is co-existence, it cannot be peaceful. In coexistence, there will be tolerance but not love. In love, there is just existence — total, one, undivided. Love will not say that, ‘You may be my neighbor and I see that your life is mired in all kind of rubbish, yet I’ll keep at an arm’s length from you.’ Love will not say that, ‘I might be seeing that you may have created hell for yourself or your family members, for your entire community, but I am not supposed to interferes because it is your community.’

Love interferes.

Love takes risks.

And love has no regard for your ideas or what you call as the freedom of thought because there is no freedom of thought.

What you call as a freedom of thought and expression is a misnomer. Where there is thought, there is only bondage. But if you are an intellectual, you have nothing more than a thought. So, even freedom, according to you, is the freedom of thought. If you are an intellectual, all that you express is your conditioning, your experiences, and your prejudices. So freedom according to you is just the freedom of expression.

Love has no patience with all this rubbish.

Love says I cannot let you rot; because I cannot let myself rot. If you rot, then I rot. You and I are one. We are not just coexisting; we are one. I want you to change because if you do not change, then I am suffering. Your suffering is my suffering. I am in love with you. And just as I insist that you go beyond your beliefs and thoughts and enter silence, I too am prepared to go beyond beliefs and thoughts and enter silence.

If I am asking you to totally give up your beliefs, it is not so that you may take up my beliefs. I am just asking you to give up and take nothing as a substitute. Become empty. And this call for emptiness is not coming from my beliefs about emptiness, it is my own emptiness which is calling you to become empty. It is not as if I have a belief about something which I want to maintain. But when it comes to you, I am insistent that you must be beliefless. No. I am only asking you to taste what I am tasting.

Freedom from beliefs is a nectar of life.

I have tasted it.

And you and I are one. You too must taste it!

This is the action of love. This is the force of love.

So we wanted to talk about India and tolerance but we saw that it doesn’t make any sense to just take up any two words and talk about them. We talked rather about identification and conflict. What India is, is decided by what you are identified with. And whether it is explicit violence or the violence of argumentation, is decided by the level of conflict but when there is no identification, there is no conflict and what we have is love.

I will not ask you to choose between kinds of conflict. Surely, there can be a conflict free living. Can we live without conflict? The great action of love, the great insistence of love has great energy. It can even lead to bloodshed. Your blood may flow and the others’ blood may flow but still it is conflict free. Kindly, do not equate peace with the word-less-ness of the graveyard. Peace may imply a lot of apparent strife. If you are on the side of peace and peace and love and Truth are all one. If you are on the side of peace, you may actually have to enter a lot of noise and chaos because the action of peace is to spread. Spread where?

The action of the light is to dispel darkness.

So, light will have to meet darkness and when peace meets noise, there can be bloodshed.

Do not be scared of that.

Remember all fear arises from the need for self-preservation.

All fear is ego. Only the ego is scared and wants to preserve itself.

If you see that your brother is suffering, first of all, look inwards. See, whether you have come to a point that is free of suffering. Your first responsibility is towards yourself. But when you look at the other in compassion, and at yourself in attention, you find that you have already come to that point that is free of suffering. Now it is your responsibility to act. You may even call that action as interference, but that interference must happen.

What else is Krishna doing?

It’s a matter between brothers. Let them decide whether they want to fight or have a settlement. What else is Krishna doing? He could have said, ‘Well! Arjun, go and speak to the other party. It’s an intra-family thing.’ But he decides to interfere. He is poking his nose.

What else is Jesus doing?

The Jews are all happy. Living the way they are, they are happy. But out of love, you must interfere. But remember, only out of love. Your interference must not be a decoy, you cannot camouflage yourself. Ego loves to call itself love. It is just that I want to impose my beliefs upon you, so I am saying that it is my duty in love to interfere. No! Not that kind of a thing.

First thing: Discover the Krishna, the Jesus sitting inside you.

Second thing: :Let the Krishna and Jesus act.

A Jesus does not tolerate. A Krishna, does not tolerate. Muhammad didn’t tolerate. Saints do not tolerate. Prophets and Avatars, do not come to this earth to tolerate. You too are an avatar. Why must you tolerate? If you will tolerate, what will you tolerate? What do you see around you? What do you see? Is it worth tolerating? You really want to live with all this? You want to allow it to continue? Is that your responsibility towards yourself and the world? To tolerate this non-sense, this rubbish, this violence, this needless suffering. Yes?

Somebody is butchering an innocent animal, must you tolerate that in the name of personal freedom? Must you? In the neighborhood, next door, the father is crippling the mind, the freedom, the being of the daughter by imposing beliefs and a particular life upon her. Will you say it is their family matter, who am I to interfere? If you are really a loving being, would you tolerate? Would you give precedence to your personal security? Would you say, ‘Why must I run into personal trouble? I don’t need to stick out.’ Yes?


In this world, where you can breath today, just reach the lowest ebb which we have filled up with eight billion people, which has weapon enough to destroy the world thousands of time over; is tolerance a virtue? Can you say that people are happy doing what they are doing? Somebody’s religion ask him to live in a particular way, I must let him live that way. Somebody’s conditioning, somebody’s thought, somebody’s upbringing commands him or suggests to him to live and act in a particular way. I must respect that way. Would you say that?

L1: Sir, can we do anything on actual basis? It is happening all the time?

AP: You are talking about acting. You are saying, ‘what can we do?’ Action follows realization. How will you act if you do not realize? How will you know that you need to do something about the world when first of all, you have not known what you need to do about your own life? Yes! I did say that a Krishna, does interfere. But he interferes when he is a Krishna. So the first thing is to discover your own Krishna nature. Have you looked at your own life? And you say that there is so much going on in the world and there is a balance between good and bad; first of all, have you realized who you are? Is that not the foundation on which we are basing the entire session; that words are words. You are the one who supplies meaning to them.

When you know what to do with yourself, then you also know what to do with the world.

Where would you get energy from?

We are so dull.

Obtuse in realization and dull in action. That’s what we are.

When you do not understand anything about your life, how will you take responsibility of the world? I do not know what prompts you to go from this place to that place, then what right do you have to suggest to anything to anybody? You do not know how should you be living, then who are you to interfere in somebody else’s way of life? You do not why you are married, you do not know why you took up a job, you do not know why everyday you perform a particular ritual, then what right do you have to go and suggest something to your neighbor? And even if you try to, on moral grounds, even if you try to, in an attempt to look and sound good, you will find that you re afraid, you will find that you lack energy; you will find that you lack that deep spiritual conviction. Because that deep sureness comes only out of living rightly.

When you are living rightly, only then you get the license to poke your nose; only then you get the license to not to tolerate. You are tolerating all your own beliefs, you are tolerating yourself everyday; you are very accommodative towards your own rubbish, but when it comes to others, you go and say, “No! You must drop your beliefs.”

That is just hypocrisy.

L1: Who is this judge to decide that you should interfere?

AP: You are the judge and if you lack energy, then the judgment is clear. You need not judge even on subjective grounds. If you find that you lack energy, if you find that you lack passion, if you find that you feel like leaving the world to its fate, then the judgment has already been pronounced. This lack of energy comes only from not living rightly.

The one who is living rightly cannot allow others to fall, to get killed, to suffer.

When you are attentive towards yourself, then you are compassionate towards the entire world.

We must seriously ask ourselves, beneath all the verbiage — the thing about tolerance, is it not just indifference? Is it not just insensitivity?

Be active, interfere. Don’t just tolerate me.


Fight, quarrel, engage.

L2: What I am thinking that when a person is tapped with the source or non-duality, then the person cannot talk about anything else. You are doing the same thing.

AP: It depends on how you are listening and if you can listen that way…

L2: I think that way.

AP: No, You are listening that way. If you are listening that way, then it tells more about you than me. If you can listen non-duality in what I am saying, then you are established in non-duality and that is such a wonderful thing.

L3: Sir, can we boldly say that we wish India to be non-tolerant. How will you make people understand that?

AP: It is not a question of sermonizing. It is the question of the understanding, the realization, showing up in our action.

What is India?

What you do, if you do it from your deepest understanding, you are India.

You are India!

That is the only befitting definition that we can give to the word, ‘India’. The source and the center of all understanding. I had said, (India is) the mother of religion. That is the only worthwhile definition of India. Everything else is so disrespectful. So disrespectful!

L4: Sir, just like to share something. I had met a Sanskrit scholar, who used to say that every word has a meaning in Sanskrit and a meaning, which is very well defined. So, once I asked him, “What is the meaning of ‘Bharat’?” He said, ‘Bha’ in Sanskrit means ‘Bhram’; ‘rat’ means who is involved with bhram. So, ‘bhram-rat’ is Bharat. That was his interpretation. I do not know if that is true?

AP: No, you see sir, we said that any word has a meaning only in context to what you are. If you come to me and ask me, “What is Bharat?” I will not reply. I will wait to catch you in your particular moment of immersion or love. I will wait to catch you, looking deeply immersed towards a mountain, or a river or a butterfly and then I will say, “That! That! That which is just now happening to you is ‘Bharat’ because that is the only way I can tell you what is Bharat?” I cannot tell you ‘What is Bharat?’ by referring to the etymology of the word.

If you ask me, “What is love?” It will be foolish of me to say, ‘L-O’ means this; ‘V’ means this; ‘E’ means this. If you ask me, “What is love?” I will wait for you to taste love and in that moment, when you would be in love, then I will say, “That! That is love!”

So, if you’ll ask me, “What is Bharat?”

I will wait for you to look at the snow capped Himalayas. And then, when your eyes would be shining with wonderment, then I will say, “That is Bharat!”

Or when you would be reading The Upanishads, and your mind would suddenly be getting lighter and your face would have a sudden radiance and you would have felt for yourself, deeply in your heart what it meant to say, Poornamidah – poornamidam’ (Opening prayer in Upanishads)

Then I will say, “That! That is Bharat.”

Otherwise what does ‘bha’ and ‘rat’ means? Nothing.

All this is just word play.

The word ‘That’ is of tremendous significance. ‘That’; ‘Tat’; ‘Tat- Tvam – asi’.

‘Tat’ — ‘That’ is ‘Bharat’. 

Just as we formally began this session, formally we have to close it as well.

But really, it is about being together and close.

And ‘that’ cannot be closed.

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

Watch the session: India and Tolerance || Acharya Prashant (2016)

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

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