Acharya Prashant on Jesus Christ: Judas too loved Christ!

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Question: With the deal that Jesus made with the serpent he knew what was coming. Doesn’t that make Judas, the disciple that loves Jesus the most? He must have known that in fulfilling his role, his Life too would be over with. If it is like this, Judas sacrificed his Life for Jesus.

Acharya Prashant: We all Love God and we all Love Jesus as well.

The doubt, the question, is not on the Love. The ego loves the Truth madly, there is no doubt about it. People do not differ in whether or not they Love the Truth. Everybody loves the Truth.

People differ in whether or not they directly Love the Truth.

Appreciate the difference.

In the epic story of Ramayana, if you go to a Lakshman or Hanuman or Vibhishan or Sita, they will say that they Love Ram, so they are with Ram. And if you go to Ravan, he’ll say he loves Ram and therefore he is fighting Ram. He will say that his way of gaining liberation through Ram is to get killed by Ram.

Now, this is quite strange. This is strange and tragic because this indirect way leads to a lot of suffering for mankind. We all Love the Truth but there are two types of lovers. There is one kind that is simple and straightforward, innocent and says, “because I Love you, I am rushing towards you.” And then there is another kind of lover. Crooked, complex and egoistic. He says, “because I love you, hence, I am going away from you, so that you may chase me”, and that will be the fun of Love. The second kind of lover is an agent of suffering.

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Acharya Prashant: Is liberation possible for a householder?

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Acharya Prashant: Pradeep Ji is asking, “Dear Acharya Ji, I don’t know what kind of wound I am carrying inside me, that I am having a constant feeling of ‘leave me alone’, towards the world. From morning till evening, I am running like crazy, driving to office in mad traffic, followed by corporate pressure to do things unwillingly. Bearing stupidities of people around.

I get out of the office as if I came out of a madhouse, tired and frustrated, and it’s already night. I eat and sleep. And the roller-coaster starts again. But since I need to run this crazy race, I feel that my blood is sucked by parasites, and there is a wound, a cry from inside, that I am carrying.

I cannot get rid of this wound. I want to jump off this train, but I can’t, because of these responsibilities. I feel I am a dead machine, thrown on an assembly line, or the other things inside me, drilling holes, hammering, and finally thrown out.

I can’t leave the family, as they are dependent on me. And I am too in, some or the other way, dependent.

Acharya Ji, in such a situation, what should I do?


Pradeep Ji, the way of instantaneous freedom, instantaneous departure, is not for the householder.

The ‘Law of Karma’, and the result of Karma, ‘The fruit of actions’, always holds good. Cannot be violated. One is held to the past, by a thousand actions, memories, and the pending fruits.

Immediate and quick liberation is then possible only through total psychic departure.

A kind of a Spiritual death. That is often unlikely. Keep working, you will have to go step by step.

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Acharya Prashant on Avadhuta Gita: Why does mental disease exist?

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Question: Manish Bansal has asked, Acharya Ji, The Avadhuta Gita says, “svarupa-nirvanam anamayoaham”, then why do we get hurt? Why do we get sick?

Acharya Prashant:

The fundamental does not get hurt and the fundamental does not get sick.

That in you which is central, fundamental, incorruptible, unbreakable can neither get hurt nor sick. That also tells you about the nature of all hurt and sickness. They don’t occur to the real you and therefore as they run their course, it is possible to let them run their course and yet be aloof.

There is something in you that just cannot get sick. There is something in you that just cannot get hurt. If you feel that your entire existence is reeling under the impact of hurt then you have not looked at yourself carefully.

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Acharya Prashant: How to deal with limitations of those around you?

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Acharya Prashant: Shweta is saying we all are limited and we may have this interaction here but as I move into the world, the so-called real world. I only encounter limitations.

The help that we are talking of, is not always forthcoming. But then Shweta, why do I need to be dependent upon somebody else. We have said life itself is the biggest help.

Life itself is the biggest help.

Others are limited but it depends upon you, whether you allow others limitations to become your own limitations. We might be living in the world of the blinds but that does not mean that we too close our eyes. Yes, of course, there is great pressure upon us to do that.

You know there is a story. There was a village. And that village had only one well from where everyone drew water. Someone came, some mischievous fellow came and put a poisonous drug in that water and now that water became such, whosoever will drink it will go mad. Everybody in the village drank that water except for one man he looked at the people around, he looked at their insanity and he understood that drinking this water would make me insane. He said I will not drink this water.

But now everybody around him was made! Just as now you said Shweta, everybody around you is limited. All of the mad people would say, that we are fine and they made a society of normal people and of course, all these so-called normal people were mad. And this society declares there is only one mad person in the village and who is he? The fellow who did not drink the water and who was not mad.

Now, this sane fellow started facing a lot of difficulties because wherever he would go, all other madmen would treat him with disrespect and Life became very difficult for him. Life became very very difficult for him. What was the way remain in front of him? Yes…To himself drink the water. So one fine day he decided.

He said if I want to live then I have to become like them, mad. Because only a madman can survive in the society of madman. He said let me also become mad only then I can survive. So he decided that I will go the well and drink that water and become one like them.

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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 on Upanishads: The limited, the limitless, and the dance

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Acharya Prashant: Hema, is saying, “Good, bad, evil, are all reflections of our inner-selves. How do we understand the limitless, with our limited mind?”

As long as you keep calling yourselves limited. You will continue to have a fascination towards comprehending the limitless.

You must ask, “Why does the infinite, the immense, appeal to you so much?” It appeals to you only because you have fundamentally defined yourself as limited.

What is bondage? Except the word ‘bondage’. The moment you say that there is a word called ‘bondage’, you have brought something fictitious to Life. The moment you call something as a bondage; you have called yourself a limited entity, vulnerable to bondage. Is the limitless susceptible to bondage? Just by talking of a few things, or even by seeking solutions to a few problems, you needlessly substantiate those things and problems.

You are saying, “How does one understand the limitless, with the limited mind?”

It’s exactly the other way round, Hema. You are asking, “How does one understand the limitless, with the limited mind?”

You know how it works?

You understand the limited because you are limitless.

Obviously the limited cannot comprehend the limitless.

But the limitations can be comprehended.

By whom?

By the limited one? Obviously not!

The limitations can be comprehended, because ‘you are unlimited’.

The unlimited one is not to be comprehended. The unlimited one is the one shining behind all comprehension!

How are you able ‘to know anything’? All things are limited. But if the knowing of the thing is also limited, would you ever ‘know’ really?

The ‘thing’ is limited. The ‘knowing’ of the thing, the ‘understanding’, is never limited.

And you do understand, right? Yes, your understanding is episodic, rare, infrequent, dependent on several conditions. But, don’t you ever understand? You do. At least, sometimes. And if you do understand, then you are already ‘in the limitless’.

I will repeat- Don’t identify yourself with the limited. If you will identify yourself with the limited, then you will become blind towards the limited. And your desire will now be, to target the? Unlimited. See, what foolishness this is. The moment you identify yourself with the limited, you become blind towards the limited. You do not even know what the ‘limited stuff’ really is. And identified with the limited, now you are targeting the? Unlimited. And then you start asking questions like these. You ask, being a limited mind, how do I know, comprehend, understand the? Unlimited.

Don’t you see, what you are doing?

The beginning itself is false. How will you reach the Truth? That’s the inevitable rule. Mind it!

That which you are identified with is so difficult to be looked at. And being identified with something, you will want to look at thousands of other things. In the hope that they are ‘other’ things.

Your frustration will be, that they will not be ‘other’ at all. If you are identified with the ‘limited’, then the ‘other’ will just be the ‘mirror image’ of the limited. If you are identified ‘with’ something, then you will try to look at a lot of ‘other’ things, but those other things will all just be ‘mirror images’ of the limited that you are identified with.

That’s why the unlimited that you talk of, is not really unlimited. It is just the mirror image of your limitations.

See, you are defeated doubly. First of all, you have identified yourself wrongly. And now, having badly identified yourself, that which you now want to target, is a false target. What is it that you now want to target? The unlimited. And that unlimited, is a false target, because it is? Just a mirror image of the limited. Why give in to this trap?

Stay, in the unlimited. You don’t have to worry about the unlimited. You can only worry about the little things. If you start worrying about the infinite, you will collapse. It’s good to stay in the infinite. It’s too humongous an affair to be anxious about. Your anxiety, fails in front of? The immense. What all will you be anxious about? ‘The immense’ means? ‘The immense!’ You can only be anxious about? Something little!

When you are with the limitless. Then the limitless, you do not worry about. And now, the limitless empowers you to know the limited very clearly, very very clearly. That is called Self-knowledge.

In Self-knowledge, you look ‘at the mind’, but not ‘as the mind.’

If mind is watching the mind, then there is no watching happening.

These words – limits, bondages, smallness, bigness – they do not apply to you at all. They apply to ‘stuff’. And ‘stuff’ you are not. To say that ‘you are free’, is as much of a misstatement, as to say that ‘you are in bondage.’ You don’t ‘have’ any name. Your very name is beyondness. You are beyond all names, all descriptions, all things, forms.

‘You are that which you are searching for!’ What unlimited are you talking of?

When you are talking of the unlimited, the unlimited is talking.

And smiling at your mischief.

Say, that you are a limited mind. And you have invited, needless limitations upon yourself. And these needless limitations that you invite upon yourself, are ‘known’ when you are – neither thinking nor talking, of limitations. When you are ‘just observing,’ then the limitations and their fallacies, become apparent. So, that’s the only ‘job’ of the limitless. It observes!

It’s a two-way thing. Don’t take yourself, to be limited. And then you will see, that you have taken yourself to be limited. Ha! too much, probably!

Don’t take yourself as limited, and then, you will see, how badly you have taken yourself as limited. When you don’t take yourself as the limited one, then who are you? At least not the limited one. For the sake of language, we say, the unlimited one. And if you are the unlimited one, then you can see, how terribly, needlessly, you have called yourself, limited.

Getting it?

So, the teacher will always say these two contradictory things. On one hand, he will tell you, you are not limited. And on the other hand, he will keep telling you, you are nothing but limited. And these are not contradictions. Only when you are not limited, will you see, that you have brought yourself down to limitations needlessly. The ego, you are, is known to you only when you are not the ego. As long as you are the ego, you keep calling yourself the ‘great self.’ It’s a very strange thing.

When you are not the ego, then you know that you have pitiably turned yourself into? The Ego. And when you are indeed the ego, then you refuse to acknowledge the ego. Then you say, No, I am not the ego. I am the Supreme Brahma.

Getting it?

This results in a very melodious spiritual contradiction. Those who are not, they keep saying ‘I am.’ And those who are, they keep saying, ‘Well who am I?’

Begin rightly, and see that all your beginnings have been false. Begin rightly, so that you may terminate all your beginnings.

Begin rightly, so that you see, that you never ever began!

And you cannot begin rightly, by calling yourself a limited mind.

It is not merely wordplay. ‘It is’ merely word-play! It is as much of a word-play, as is your life and your existence. If you could take your Life, your ways, your thoughts, with a pinch of salt. Then you can say, that all this is merely a wordplay. But if you are seriously stuck, in the web of name, forms, thoughts, desires, then don’t call it ‘merely’ wordplay. Because this same wordplay is giving you a lot of sleepless nights.

Be very careful about the words you choose. They don’t come from nowhere! The moment something is verdict, it becomes a part of this world. And whatsoever is a part of this world, starts having an impact on you. It becomes as real for you, as your own existence is. Because you too are, after all, just a ‘part of this world.’

You are a part of this world, and that which you have now verdict, is also a part of this word, a relation is now inevitable.

 And every relationship would do something to you.

You are not immune.

Are you limited? Obviously. Are you unlimited? Otherwise, how would I say, obviously? You know, where does the word ‘obvious’ come from? ‘The one who can view’, ‘the one can vision,’ ‘the one who can see and observe’. Unless I am unlimited, ‘who’ is talking of the limitations? And if I am not limited, then what is there to be talked of?

‘I am the limited one.’ So that there may be great stupidities. And ‘I am the unlimited one,’ so that the great stupidities may be known as small. Who am I? You decide. I am the little one so that there might be some dance. I am the unlimited one so that there is a stage to dance, a sky to dance in, and somebody to lovingly, but dispassionately watch the dance. ‘The little’ dances, ‘the immense,’ is the podium. ‘The little’ dances, ‘the immense is the sky and the horizon. ‘The little’ dances, ‘the immense’ watches and smiles. Who are you? And can you choose? Do you need to choose?

Make the choice rightly. Between the two of them, when you choose the right one, then you are both.

Between the two of them, when you choose wrongly, then you are neither. You will either have both or nothing.

Choose wisely.

It is impossible to choose!

Who are you?

The unlimited one does not allow for a barren stage. He does not become the stage so that there is no dancer on it.

Where the unlimited one is, there would be the stage and the little dancer.

And wherever the little dancer is, there would be the One, facilitating the dance.

And I don’t who know is dancing – the little one or the unlimited one. This much is certain, that the little one is dancing upon, and in, and surrounded by, and under, and right to, and left to, the unlimited one. This much is very very certain. And probably it is also certain that the little one couldn’t have danced, without the unlimited one, being within her. So, the great one, is to her left, to her right, beneath her feet, above her head, in front of her eyes, and also inside her. Now, I don’t know who is dancing. You know better, you are the unlimited one.

A solitary lotus in a great pond. A pond as wide as the seas.

A pond, so wide, that even if a million lotuses are there, they all appear solitary.

Excerpts from a Shabda-Yoga Session. Edited for Clarity.

Watch Full Discourse: Acharya Prashant on Upanishads: The limited, the limitless, and the dance

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Acharya Prashant: Is plunging into sex a method to gain freedom from sex?

Question: Acharya Ji, you have said in a previous session while discussing the attraction towards sex, that one does not need to get entangled even to overcome or suppress. One rather needs to leave sex behind. One should seek that for which one is really eager. All the energy should go in that direction.

One is not rejecting sex, one is just prioritizing correctly. One is saying that the one that has a lower priority must wait because there is something immensely more important that is higher up the priority. That which is higher up the priority is so immense that it would never get completed, never get over. So the one who is waiting for his turn, the one who is lower down the order would just keep waiting.

He would not need to be killed, he would have just been permanently postponed. And she says that, in the same session, Acharya Ji has said “In the subconscious, there is a lot that terrifies you and you try to escape that fear by not trying to know more about it. When you first enter, you will find ‘that’ will scare you but if you stay with it courageously you will meet the one that delivers you from that fear.

If a person doesn’t meet ‘that’, which scares him and how you meet the one that liberates from the fear. Therefore, on your way meet all your imperfections and impurities and it is only after that you will meet the one that purifies, perfects and completes you.

So having quoted these two excerpts from a previous session, the question is, In the context of the pull of Maya and the worldly, here relating to the pull of the sexual energy, does one acknowledge it  and transcend it by focusing on the ‘Ananth’ or God ? or does one drop the defences against Maya, go through the worldly and only then arrive at the door of the Ananth.

Thank you.

Acharya Prashant: So, two excerpts have been quoted and apparently the two excerpts are in contradiction. The first one says that you do not need to get entangled, and the second one says that you need to meet all your fears, all your impurities, all your imperfections head-on.

So the questioner is a little confused and she is asking what to do? Does one seek to cleanse herself or does one need to plunge into her own conditioning? I will repeat the question for you. In the context of the pull of Maya and the worldly, here relating to the pull of the sexual energy, does one acknowledge it and transcend it by focusing on God ? or does one drop the defenses against Maya, go through the worldly and only then arrive at the door of the Ananth?

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