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: Neither exact nor perfect; just life, simple and direct

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Question: What is the exact way to live the life?

Acharya Prashant: Are we right now living inexactly? Is there something wrong right now? You want to correct it?

What do you mean by exact? What is missing that you want to achieve? What exactness are you running after? When you are asking a question, I am listening, I am responding, then you are listening, this is life, what else is life!

What do you mean by the exact way?

Whatever there is, is there right now, there is nothing apart from it, where will you search for exactness?

But I understand why you are asking such a question. You are asking such a question because role-models, ideas of perfection, ideals, they have been inserted in your mind. You have been constantly made to think that there is something missing with this and that can be achieved from somewhere else, that a right way, a correct way, an exact way lies somewhere.

The exact way is this and this is all that there is. If you are listening attentively right now, are you? This is exact. This is exactly the way. This is perfection. Absolute perfection. Nothing missing in it. Don’t search for anything else. Life is what is.

Sitting over here what else can be life for you? On Mars? In Canada? Under the ocean? Where else can be life and when can be life? When Mehak will be 45 years old? Or in her memories when she was 8 year old?

Right now. This. Here. This is exact. This is life. There is no alternate life. Do not carry imaginations of perfection or any ideal in your mind. The only perfection is this. The only ideal is right now. You did the ideal thing.

What did she do?

She raised a question. This is the ideal thing. This is the exact thing. Those of us who keep thinking that there is something missing, they will not find that missing-something, somewhere else. You will find it here itself, nowhere else. And here does not refer for this room, it refers to where you are, it refers to your being, it refers to who you are, it refers to your essence.

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What is Godlessness?

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

To live in dissatisfaction is to keep crying.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The skin is so protected that it cannot take any sun. However, it looks cute, like rabbit fur, feels nice and soft. You can play with the kid as if the kid is a toy and parents Love that, their personal toy. So the more toy-like the kid is, the more you feel satisfied as a parent. See, no scars and the shade is uniform. No dents. Regularly maintained and serviced. Weight is perfect. Refueling is done at regular intervals. Paint is so original.

Godlessness means Lovelessness, Joylessness, Freedomlessness.



Read the complete article: Acharya Prashant on Rumi: Fall in faith, and you will be given wings


 

Acharya Prashant on Rumi: Fall in faith, and you will be given wings

“Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.”

~ Rumi

Question:  Shilpi has asked, RUMI says “ Birds make great sky-circles of their freedom. How do they learn it? They fall and falling; they are given wings.” Can you please speak more about this?

Thank you.

Acharya Prashant: Rumi says birds fall and falling they are given wings. Those wings are so perfect and powerful that birds make great sky-circles of their freedom. Birds fall and falling they are given wings. They are given wings; their fall is a Trust fall. We don’t trust that wings will be given to us, we want to earn our wings. We cannot allow ourselves to fall freely because we feel responsible for our welfare. We feel that we live in a hostile world, we have been born in an alien place, and unless we take of ourselves, we will be eliminated.

This universe, we take as a stranger. Existence, we take as inimical to us. Now obviously, then there is a constant tension to take care of ourselves. We will not let ourselves fall. What Rumi is saying must not be taken literally. It’s not as if birds fall and in the process of falling, they are blessed with wings. What he means is that there is no effort on the part of everything existential, be it a river, a mountain, a bird, a fish, an insect, and an animal. They live in a state of constant surrender. Even if they resist, their resistance is just biological. Their resistance is not social; their resistance is not one of knowledge but of instinct.

Man in that sense is way behind words because our resistance towards free fall is both biological and social.

We are born as someone who would be afraid and then we are terrified further by our social conditioning. When the child is born, the child cries. The beginning itself is not very auspicious, and to make matters far worse, the entire life we are taught to cry. Sometimes we are told to laugh, but that is the same thing. Laughing and crying are ends of the same duality.

To live in dissatisfaction is to keep crying.

That is what we are always taught, live as if you are hungry, stay hungry.

Even if you find discontentment in an animal’s eyes, it is just biological. Man’s discontentment is far deeper. An animal would appear frustrated if it cannot get food, or if it is physically confined. Man is frustrated for a billion more reasons, a billion more idiotic reasons.

The primary idiocy being, if I don’t take care of myself what will happen to me. The man extends this idiocy to others. I have to take of myself, I have to take care of him, him, him, him ( Acharya Ji pointing out to few listeners) and this we call as Love. Come all of you, my loved ones, I must save you from existence.

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Dancing emerges from nothingness

The dance of the jungle, the dance of the waves, the dance of the stars, the monkey’s dance, the elephant’s dance, the dance of the toddler that is the dance that a Rumi loves.

When a movement, when an action arises from nothing in particular, then it is called dance.

Dancing emerges from nothingness.

Perfection is not something that you aspire for or wait for. Perfection is not the opposite of imperfection. If perfection to you is the opposite of imperfection, if perfection for you is the end of imperfection or the transcendence of imperfection, then you can keep waiting for perfection as long as time lasts. Perfection is there in the middle of imperfection. In life as it is, nothing that appears, nothing that happens would ever be perfect. Now that can either make you cringe, or you can still dance in the middle of the disorder.

To dance in the middle of the disorder you must be able to look at the essence of things directly. Things are imperfect, their essence is perfect.

Imperfection if seen from the heart, if seen from clarity, itself shines as perfection.

Dance in the middle of chaos. Dance in the middle of deprivation. Dance in the middle of death and destruction. Dance exactly when there is no reason to dance.

When Shiva dances the world collapses.

Real dance then is so similar to madness.

Stay with the truth and know that the world, the situations, howsoever good or bad they are, are nothing but an expression of the truth.

The existence of a thing indicates truth. The existence of the opposite of that thing also indicates the truth.

In imperfection lies great beauty.



Read the complete article: Acharya Prashant on Rumi: Dance amid your own blood!

 

Acharya Prashant on Rumi: Dance amid your own blood!

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Dance, when you’re broken open.

Dance, if you’ve torn the bandage off.

Dance in the middle of the fighting.

Dance in your blood.

Dance when you’re perfectly free.

(Rumi)

 

Acharya Prashant:  What is dance? Why is dancing such a favorite of the poets, the saints, the worshipers of freedom? Why? First of all, in the spiritual sense when one uses the word dance, then dancing does not refer to any kind of organized movement of limbs or the body. That would just be a rehearsed system of pre-scripted action, having very little to do with the heart. So we are not talking of the kind of dance one learns in dance classes. We are not talking of organized and named dance forms. We are talking of the dance of the butterfly. We are talking of the dance of the winds. We are talking of the dance of the stars. You look at the stars, how they all have been unevenly scattered on the dark plate of the sky, that dark canopy up there. No organization, no pattern, and yet they are so beautiful. One looks at the way trees, plants grow in a jungle. They have not been planted there in an order. They have not been planted in an order. And yet there is an intrinsic beauty. Probably the absence of order itself contributes to the beauty. Are you getting it?

The dance of the jungle, the dance of the waves, the dance of the stars, the monkey’s dance, the elephant’s dance, the dance of the toddler that is the dance that a Rumi loves.

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The Gita can come only from someone who understands the world.

The Gita can come only from someone who understands the world. And if you understand the world you cannot keep failing in the world. If you are proven an idiot every evening and every morning, how will the Gita come from you? How will you even understand the Gita?

Look at your life, if you are a joker, a clown, an idiot, a loser, in this world, what business do you have touching the Gita?

Do you see what is half embrace? You prove to be insufficient everywhere. You are a loser everywhere. In your relationships, you are a loser. In the school you are a loser, in the college, you are a loser. At your workstation, you are a loser, on the sports field you are a loser, and you want to touch the Upanishads? The Upanishads that are coming from the winners of the highest order. Is there any oneness between you and the text that you are trying to touch? Do you have anything in common with Krishna? How then will you understand the Gita?

Krishna was the one who brought victory when defeat looked so probable. And you are the one who will snatch defeat when victory is all yours. When it is ascertained that you are now going to win, you will still manage to somehow be defeated. And then you say, “You know what, I am not very interested in the world, Krishna calls my heart.”

You are not interested in the world? You are marginalized in the world, you are the rubbish of the world. And if we listen to Darwin then you and your ilk, wouldn’t survive for long, because you are unfit.

Even physically, have you noticed how fit most of them are (pointing towards the pictures of the Saints) and most of us are groaning, complaining? Somebody has nose pain, somebody has a headache, somebody has heartache, somebody’s back has been stolen, somebody’s stomach is exploding with gas. And look at them (the Saints). That is full embrace. And half embrace is no embrace.

The man of God is a winner in the world as well. That is full embrace. If you are a loser in the world, you do not know God. God and the world are one. It’s not just The World, it’s God World. It’s God World.

Have you seen that every living being is excellent? The epitome in its particular field. Can you beat the song of a Cuckoo? Or, even a sparrow? Can you beat the flight of a vulture, an eagle? Do you see the agility with which fish swims? They are all experts in their respective fields. I am asking you, “What is your expertise?” Even the ant is an expert. When it carries a load then the load to body weight ratio is unmatched. Compared to its own body weight, the load that a little ant can carry is unmatched.

What is your expertise?



Read the complete article: Acharya Prashant on Khalil Gibran: The Man of God is a winner in the world