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

What is desireless action

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

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

Listener: Yes.

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

You want something, therefore you ‘do’.

This is the common ‘sakaam karma’.

You ‘do’ because you want.

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

This is normal ‘sakaam karma’.

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

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

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

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

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

The ‘doing’ itself is the objective.

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

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

Man wants to keep gaining in efficiency.

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

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

Work is life, anyway.

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

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

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

That is ‘nishkaam karma’.

Work cannot be avoided. Life is work.

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

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

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

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

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

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

Any takers?

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

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

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

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

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

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

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

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

Listener 2: Is it a matter of discretion?

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

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

It is the destination that is commanding the work.

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

The destination has to be absolutely compelling.

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

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

Listener 2: Right now.

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


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

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


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Is willpower really needed? || Acharya Prashant, with youth (2013)

Is willpower really needed

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Question: Acharya Ji, how to improve willpower?

Acharya Prashant Ji: So, what has Aditya (the questioner) asked? “What can we do, to improve will power?” Right?

What is ‘willpower’, and why do we need it? What is ‘will power’?

Listener: To have determination.

Acharya Ji: To have determination. Determination, for what?

Listener: For our goal.

Acharya Ji: For our goal. To ‘do’ something. Right? To ‘do’ something. You need willpower in order that, something happens, that something gets done, right? Now, why does something, not get done? We often find that we are unable to act, to ‘do’.

Why are we unable to act, and ‘do’?

Listener 1: Because of fear.

Listener 2: Because of restrictions.

Acharya Ji: Fear. Restrictions.

If fear is there, if restrictions are there, and you give them importance, then obviously you cannot act. And when you cannot act, then you get up and say that you need willpower.

So, willpower is needed, only when you feel fear, only when you feel restrictions.

In order to overcome them, you need willpower. And that is what you are asking – “How can I enhance willpower?” What could be a better question?

Would it not be a better question: How not to be afraid? How not to be restricted?

Are you trying it, with me? We say, “We need willpower.” What if the willpower is actually not needed? What if you are fighting imaginary demons? You say, “You know, I require a lot of willpower, to enter that room, because in that room, there are ghosts, are there are demons?”

And as long as you believe, that there are ghosts, and there are demons, what will you require? Will power.  Willpower, motivation, somebody to give you courage. Somebody to pump you up. What if you come to see that there are no ghosts, and there are no demons? Would you still require willpower? Would you still require willpower?

(Pointing at one of the listeners) You are shaking your head, would you require willpower, to shake your head? You are again shaking your head, do you again require willpower? You are saying, “No, Sir,” do you require any willpower to say, “No, Sir”?

You just know, and out of that clarity, a simple action is happening. There is no willpower needed. But, if you are told that the fellow sitting in front of you, is a maniac, and the moment somebody shakes his head, nods his head, he shoots from the podium itself, then you will need a lot of willpower, to nod in ‘Yes’, or ‘No’. Right? Otherwise the action is simple. If you have to enter a room, you have to just step in. If you have to shake your head, you just shake it. A simple nod.

We need willpower, because we have created obstacles.

When we look into these obstacles, we find that they are only, as long as, we believe in them.

Then, you do not need willpower. Wisdom is enough.

Then, you do not need courage. Clarity is sufficient.

But, instead of asking for clarity, we often ask for courage. Now, courage is not needed, clarity is needed. Instead of asking for wisdom, we ask for will power. Will power is not needed, wisdom is enough.

If you are deeply afraid, and you believe that everybody will laugh at you, when you will ask a question, then you will need a lot of willpower. But if you are wise, and you say, “First of all, not many people are going to laugh. Secondly, even if somebody laughs, how does it matter to me?” then, will you still need will power?

You don’t need willpower. You need willpower, only as an antidote to fear. Where there is no fear, there is no need of willpower. So, don’t ask me, “How to enhance will power?” The more afraid you are, the more will power you need.

Is that not so?

Listeners: Yes, Sir.

Acharya Ji:

The more restricted you feel, the more willpower you need. Is that not so? Just open your eyes and see, that there is no restriction, except those, that you subscribe to, except those, that you willingly self-impose.

Then you will say, “Well, willpower! Who needs it?” When you are enjoying a particular sport, then you run around a lot. You expend a lot of energy. Do you need willpower? Do you need willpower?

Listeners: No.

Acharya Ji: But you will need a lot of willpower, if you are told to go jogging, and if you don’t enjoy jogging, then jogging even fifteen minutes, twenty minutes, you will say, “O my god, I am just dragging my feet. Give me some willpower.”

When you are really into something, when there is no fear, who asks for will power?

It is not needed.

Are you getting it?

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

Watch the session:  Is willpower really needed? || Acharya Prashant, with youth (2013)


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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?’’

Read more

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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Pure giving

The ego is interested in its own nourishment.

Because the ego wants only that what the ego values, not which is absolutely valuable.

Getting tired of getting hurt is a rare happening. Man is extremely resilient. We keep on getting hurt again and again, at the same place and yet we are hardly ever tired of repeating the same processes, the same actions that bring us to hurt.

You can call it a stage of demolition. The old patterns are seen as worthless and hence given up.

In the first level, the ego gives, and this giving is of a nature that strengthens the ego. In the second level, the ego gives up its trust in itself and hence gets diminished.

In the third stage giving up does not happen. The third stage is of pure giving.

You just give. Meaninglessly, purposelessly, reasonlessly. You don’t even give, you are just being what you really are.

And when you just start giving, since you are giving to yourself, you start receiving a lot.

Tremendously bored we are with everything, that even an invitation to get rid of boredom sounds boring.

Your mind is already afraid of death, and Rumi is just exposing, or at worst exploiting that fear.

Given the way we are, fear is our reality. Wherever there is body identification, there would also parallely be the fear of the loss of the body.

Everything is done for a purpose, for a reason, with the expectation of gain. And where there is the expectation of gain, there is also the parallel fear of loss.

Because an action that arises from fear can never eliminate fear.

Take care of the ‘first’ in the ‘first place.’ Do not let the disease guide your actions. Rather, the first action should be to eliminate the disease. And these are the only two ways of living.



Read the complete article: Acharya Prashant on Rumi: The three levels of giving

Why aren’t you feeding the right wolf?

There is the petty within you that says that I want to dominate your life, that I want to be expressed, that I want to become your breath, your action. And there is the Great within you, which is parallelly saying, “I have a right to be expressed.” Don’t you feel the call of that great? It is impossible. 

There is so much within you that is beautiful, that is healthy, and that too wants to lead you, that too wants to take you places, that too wants to make you live an alternate life.

Why don’t you give that a chance? Why don’t you?

It’s a small beautiful story, I often recall it. So, the grandma is telling a story to the kid. And what’s the story, she says “You know what baby, we all have two wolves inside of us and they are always fighting – A black wolf and a white wolf. And they’re growling and fighting and hitting each other and trying to overpower. They hate each other’s guts.”

And she keeps on describing how they are engaged with each other in the fight. The kid interrupts and says “But granny which of these wins? The white wolf is fighting the black wolf continuously within us, which of these wins?” And grandma smiles and says, “The one you feed.”

Which wolf are you feeding? And why? Why aren’t you feeding the right wolf? It has an equal right. It is equally yours. Probably much more yours than the wrong wolf. Both the wolves are within you. Feed the right one, please. And you know which one is the right one.


Read the complete article: Just feed the right wolf

Just feed the right wolf

gen 1Acharya Prashant: Gangesh is asking about the various pettinesses that occupy the mind. He says these pettinesses are there, all the time there, and they demand expression. What do I do? Should I speak to someone? I can’t curb them. I can’t just wish them away, and they are always making their presence felt.

Gangesh, why are you reporting selectively? If you must talk of all that which is seeking expression, why do you also not talk of the immense within you that is trying to get expression? Is it only your pettinesses that want to get expressed? Does the Great inside you not want to get expressed? But you have not written a single word about that. Why are you taking sides? Why don’t you let it be an impartial battle? And if you have to take sides, please take the right side. Read more

You have no obligation to win, lose or even participate.

Even when you are identified with being a winner or the loser, still there is something within you which can neither be a winner nor a loser. I just called it the third state. It is not the third state. It is your fundamental nature. It is your fundamental nature that gets hidden when you are obsessed with winning and losing. The fact is – deep within, you don’t bother and that’s such a relief, such a mercy.

Fact is, after the greatest victory, when you go to sleep, the victory is gone and the victor is nowhere. And after the greatest loss, when you again go to sleep, you are neither the loser, nor is the game anywhere. And you like it. Don’t you?

Is there anybody who hates himself sleeping? IS there anyone who says, “No, it’s such a bad day. I cannot go to sleep.” Sleep is always relaxing; always because in sleep you are neither one nor two. That is the secret of sleep. That three is always there. Just don’t push yourself too hard. Don’t be too severe with yourself.

You have no obligation to win, lose or even participate. In your sweet will, in your innate joy, you may decide to participate, in your playfulness, you may even decide to go for a win; in your love, you may decide to lose. But none of that must matter too much with you. Your essential freedom lies in your ability to walk in at any point and also to walk away at any point.

Join the game, leave the game. Join the war, leave the war. Join the war without bothering about what can befall you, what kind of harm, what kind of wounds or what kinds of glory and victory and leave the war without wondering what the others might think of you and what are the opportunities that you are squandering?

Your freedom does not merely lie in not playing the game.

Your freedom also lies in joining the game as and when you please. And the one who is able to join the game as and when he pleases, is also the one who will be able to leave the game as and when he pleases.



Read the complete Article: How to be free from this rat race?



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How to be free from this rat race?

BFB1

Question: Acharya Ji, the results of class 10th and 12th are out. And the parents of children who have scored high marks are shouting over the roof top. Entire social media is filled with such declarations.

My first question is: What does it do to their children and other parents and children who may not have scored that well?

And the second question is: Even if as a parent, we do not do so, isn’t there a problem in the system? What should we do as a parent and the current ecosystem?

Acharya Prashant: We come to notice these things only when they present themselves in the loudest manner possible. We talk as if the problem lies in a certain event. We say that the results have been declared and the parents are now behaving in a particular way and that is the problem. Is that the problem?

Have the parents and the kids suddenly converted into believing that it is important to be ambitious, it is important to be competitive and to be a high achiever? Is this something that has suddenly happened? Or was it always there? On the other hand, I would also want to ask: Why does it really hurt when somebody shouts from the roof top, as you said? Is it not so that it can hurt only when you too wanted your kid to do equally well, whatever that means and now that your son and daughter could not be that big achiever, so it hurts when somebody else rub salts into your wounds by openly proclaiming his or her daughter’s achievement.

These are the two things we must go into. Read more

Does spirituality hinder us from being motivated and effortful?

Acharya Prashant: Are we able to actually put in efforts in anything? Is there really that we have ever given your heart and soul to something? We are talking as if we let effort freely flow through us and what I’m saying would block that flow. Your question assumes as if we effortlessly let effort flow through us and something being said here is going to block that flow. I want to first question the question itself. Are we really capable of vigorous action? Do you see that happening?

We are capable of – remember – effort but not action and these are two very different things. We put in a lot of effort while ensuring that there is very little action. What do you want, effort or action? What if there is action without too much effort? Please tell.

Read more

Work comes later, the worker comes first

Without a deep internal motive, if you still continue to work as you are working, then you must know that there is immersion.

Even when you know that you will not be paid a single paisa, still you continue to work with immersion, then you know that you are not tempted.

Not being instructed about ‘how to work’ and ‘how to display immersion’, if you are still immersed, then it is immersion.

Work comes later, the worker comes first.

The worker comes later, the Heart comes first.

So let work come from your Heart.

That is engagement.


To read the complete article: Work and Immersion

What is Motivation?

All motivation is external. Go into this. Motivation means an external force, an external agency, an external stimulus, is acting upon you and making you react in a certain way. Is that not what motivation is? So, someone comes and says a few words to you, those words have a certain impact on your mind and you start acting and behaving in a particular way. That is what you call as motivation or you watch an inspiring movie or read a fancy tale and that has a certain effect on you, a summoning of energy, and you call as motivation and you are happy with it.

But don’t you see what that does to you? That shifts the ownership of your energy to that external agency. If motivation can come from the outside, motivation will disappear when that outside disappears. And any external factor cannot always stay with you. A person comes and makes a rousing speech, you are motivated. Will that person stay with you? No. The person is gone, motivation is gone. That’s what happens with us daily, always.

An event happens that motivates you, a particular day for example, and the day is external. The person comes and motivates, the person is external. You read a book, the book is external. Something happens, an incident and that incident is also external and all these externals come and go, motivation also comes and goes. Not only that, one external factor comes and motivates you in one direction and the other factor comes and motivates in another direction. Now what to do? Papa motivates you to do one thing, the media motivates you to do another thing and a professional guru motivates you to do a third thing. Now, where to go? All these are externals pulling you towards themselves, pulling you in directions that they determine. Now, that is no way of living. That is no way of living a conscious life.

Real action does not come from motivation. An energetic, youthful action does not come from motivation. It comes from understanding and intelligence. It has spontaneity to it and it has inwardness to it.

Real action does not depend on an external agency. The external agency can at best take
you back to yourself, it cannot motivate you.

Motivation is slavery || Acharya Prashant (2013)

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Acharya Prashant: The question is that it is alright to motivate somebody but for a real, permanent effect to take place, and for that the motivation should turn into a habit. What should be done to bring this into effect?

Firstly, why must you believe that the HIDP is about motivating you? And secondly, why must you believe that habits serve you well, any habit, what you label as a good habit or what you label as a bad habit? Do you see that there are two intrinsic beliefs hidden in your question?

First is, that you assumed that the HIDP is trying to motivate you and you have assumed that motivation works and the second assumption is, that at some point motivation must turn into a habit and that will make it work even more. I contest both these beliefs. Let us try to see.

What is motivation?

All motivation is external. Go into this. Motivation means an external force, an external agency, an external stimulus, is acting upon you and making you react in a certain way. Is that not what motivation is? So, someone comes and says a few words to you, those words have a certain impact on your mind and you start acting and behaving in a particular manner, and that is what you call as motivation.

Or you watch an inspiring movie or read a fancy tale and that has a certain effect on you, a summoning of energy, and you call that motivation and you are happy with it. But don’t you see what that does to you? That shifts the ownership of your energy to that external agency.

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