Acharya Prashant: How to remain free from the hurt and sickness of others?

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Question: Dear Acharya Ji, you have said that what is healthy is forgotten, what is sick is remembered. If something is bothering me and making me restless, is it always that I am sick? Can there will also a way where I am healthy but the sickness of other person is bothering me? Can you give clarification on this?

Acharya Prashant: Sickness is always the ‘other.’ Sickness is anyway never yours. I am not merely saying that sickness belongs to the others, I am saying, sickness is the ‘other,’ and parallelly the other is the sickness. So, it doesn’t make matters any better for you.

Even it is proven that the sickness that is bothering you, comes from the other. Even if you are identified with sickness still it is the other.

Your nature is ‘not sickness. Your essence is ‘not sickness.’

So, obviously wherever whenever there is sickness, it is foreign, it is something else, it is somebody else.

You are asking what do I do if somebody else’s sickness is bothering me? If somebody else’s sickness is bothering you then you have contracted that sickness.

All sickness always comes from somewhere and starts bothering you then that sickness starts bothering you, it is the only proof that you are sick now. A virus comes from somewhere but it has not started bothering you. What is this situation called? The situation called ‘disease.’ You are infected now.

The first step in dealing with the sickness of the world is to not fall sick.

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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 on Veganism: Vedas and Milk

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Question: Acharya Ji, there are people who quote the Vedas and say “A Hindu is a good Hindu only if he drinks milk from the mother cow.” What is your take on that?

Acharya Prashant: See if you have named the Vedas, what is the central teaching of all the Vedic literature?

If you want to really know what the Vedic teaching is, you will have to go to the Upanishads. The Upanishads are called the “Vedanta”, which means the summit or the climax of Veda. And they go into the reality of man. What is the reality of man? The Upanishads are very forthright and unequivocal about it. They say, “Man is the Truth itself (Aham Brahmasmi).” Nothing else except the Truth. You are the ultimate finality. You are the total.

Now, if this is the position that the Vedic literature takes, then one cannot operate from a point of incompleteness, hollowness or desirousness. A lot of what we do, please see we do just in order to gain fulfillment. We say that the purpose of human Life is progress, don’t we? And we asses a human being according to how much he has been able to progress and contribute to progress.

And what is progress for us?
Knowing more; collecting more.

I’m not trying to unnecessarily be simplistic. Please go into it.

When you know more, when you collect more, is it something that happens only on the outside or does it also affects your self-worth? When you know more, your self-worth rises; when you collect more, again your self-worth rises. The Upanishads say, that your self-worth, that which you are, is any way infinite, you are anyway total. Now, go out and play. You are anyway perfect and complete. Now, do whatever you want to do. But do it from a point of perfection. Do it from a point of completion.

Do not do in order to gain something. Do not do in order to rise.

Act as if you are already there as if you are already complete.

That is what Vedas are all about.

Now, around this center, a lot has been said. Just a whole lot.

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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.

Kshitij,

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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Just grows

Whatever you think you are, is one identity that you are carrying. And that identity can have no possibility of any Love. So, forget it that there can be any ‘self- love’! No self-love is possible. ‘Self -love’ is an oxymoron.

The Great man is not a Great man. That Great man has to be Great, every passing moment inattention.

The Great man, retains his understanding of himself, as somebody who is different from his concepts. He does not get identified with his thoughts.

A cancerous cell is very very ambitious! It multiplies like hell. That’s ambition. A normal healthy cell, does not grow out of ambition. It just grows. Just grows.

Growth is your very nature. It happens spontaneously out of understanding. It does not require ambition. You don’t need to be ambitious in order to grow.

There is no target, no ambitionThis is Self-love.



Read the complete article: Acharya Prashant: Self-love, and difference between self and the Self


 

Acharya Prashant: Self-love, and difference between self and the Self

Acharya Prashant: What is self? Me, I.

This thing that you refer to as the self, is not one thing. Understand this.

Let’s for the purpose of understanding, call it, self with a small ‘s’ and Self with a capital ‘S’. Understand this!

This is what you think you are (pointing at the ‘self’). This is what you are (pointing at the ‘Self’). We operate incessantly with this only (‘s’). With our thoughts. And here, there is no possibility of any Love. Just ruled out.

So, when you say self-love, it’s actually a redundant term. If you are dealing with yourself in this (‘s’) domain, Love is anyway not possible and this (in the domain of ‘Self’) is nothing but pure Love. Not the kind of Love that you know of while sitting here. This is an unknown thing to you, a totally unseen beast, of which you have no idea presently.

Here, nothing called self-love can be possible (in the domain of ‘self’). Here, only tension, frustration, attachment, obsessions are there. It’s another thing that you name them Love. You can call your pre-occupations as Love, you can call all your desires as Love, you can call your attachments as Love. You can call all your dependencies as Love, you can call all your possessiveness as Love. This all, what you call love is only going to give you trouble. It would be narrow, it would be jealousy-ridden, it would be insecure. And it would be of no avail at all. Are you understanding this?

But, unfortunately, this is the Love that we know of. And this operates only here (in the domain of ‘self’). What is this self that you know of?

Listeners: With a small ‘s’

AP: This is that self in which if I ask you now, that write ten statements starting with ‘I am’ which all end in some kind of noun, you will easily write them. What would you write?

You would write, “I am a daughter”, “I am a son”, “I am a student”, “I am an Engineer”, “I am an aspiring professional”, “I am an Indian”, “I am a Hindu or a Muslim”. “I am a North Indian”, “I am a male”, “I am a female”. “I am smart”, “I am intelligent”, right?

“I am thin”, “I am long”, “I am fat”, “I am suave”, all such things? Correct?

All these self-concepts, belong to this (indicating at ‘self’). Because this is what you think you are! Are we together till this point?

Whatever you think you are, is one identity that you are carrying.

And that identity can have no possibility of any Love.

So, forget it that there can be any ‘self- love’!

No self-love is possible.

‘Self -love’ is an oxymoron.

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You are a man of patterns

You are a man of mind. You are a man of reactions. You are a man of patterns. Who wants to talk to such a man?

An ordinary man in the name of learning from failures, Just tries to react differently. The second time a similar situation arises. And this he labels as learning from failure.

Zen is your essential core that reacts not, that it’s his own master. Has it’s own way of living.

Two or three years are needed so that all the pre-existing answers get clear. Not that the new answer is needed but the old answer need to go.



Read the complete article: Acharya Prashant on Zen: Have you any God?