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

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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.

(Hafiz)

 

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. Continue reading

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That which you desperately seek is made distant by your seeking

Mind makes God a problem. By keeping God away, it makes God a problem. Do you see this trick of the mind? It uses even God to sustain itself. It is such an ugly thing to do. You have made God into a problem.

You come and ask, you sit here and ask, “Sir, how to reach God?” What a problem. Now if reaching god is a problem then certainly you, the valiant one, you the intelligent one, you the heroic one are required to tackle the problem.

And then you also require some Guru or some shopkeeper to suggest the way to beat that problem. “You come, I’ll tell you how to attain Moksha in eight steps. It’s a three month course. And that’s the enrolment desk.”

Now unless there is a problem, how can a solution be sold? So if you want to sell something, first of all it is necessary to convince the other that there is a problem.

The wise ones who loved us, in their compassion have always told there is no problem, there is no separation. What are you trying all these methods, techniques, tricks, acrobatics for? They are not needed. You are making a fool of yourselves by keeping Love, God, Truth, Essence, Core – distant.

That which you desperately seek is made distant by your seeking.

Stop seeking and you are there. Instead you have been told that you must seek intensely so that you get it. I assure you that the more intensely you seek, the more intensely you remain the seeker. There is pleasure in remaining the seeker, there is respectability in remaining the seeker.

It depends on you, what do you want. The real thing, or the pleasure and respectability of remaining the aspirant.


Read the Complete Article: That which you desperately seek is made distant by your seeking

That which you desperately seek is made distant by your seeking

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“If the beloved is everywhere, the lover is a veil. But when living itself becomes the friend, lovers disappear”

~Rumi

Acharya Prashant: It is popular, conventional, and sweet to talk of the Truth, the God as the beloved and the mind, or the ego as the lover. That has been the norm in various traditions. That is how a lot of poets have expressed themselves. And the mind delights in thinking that way.

Here we are being challenged to look again and look sharply at the lover. When you say that you are the lover, or the seeker, or the aspirant, what is it that you are saying? I repeat, the lover is the one who wants it. The seeker is the one who is seeking liberation. When you say that you are the lover, or the seeker, or the aspirant, what is it that you are saying?

We like to say that, don’t we? We like to say that we are fond of the Truth, we like to say that we want the Truth. We like to say how is it possible to reach or achieve God or Truth. And that sounds nice, that sounds nice as an intention. It sounds nice. Because morality says that we are trying to do something good, we are trying to reach God; it ought to be nice. But in having that as nice, something important is being missed. What is that?

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On Rumi: To have knowledge is ignorance; to be free of knowledge is wisdom

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Do you think…

Do you think that I know what I’m doing.
That for one breath or half-breath I belong to myself?
As much as a pen knows what it’s writing,
or the ball can guess where it’s going next.

~RUMI

Acharya Prashant:  (Reading the poem)

That is the state of the liberated one. We often think that the liberated one is a knower; that he knows a lot; that he has some special knowledge, that is the way we refer to him. Gyani— the knower! That again is just an image, a stereotype.

The liberated one is actually a non-knower. He knows nothing, he is totally free of knowledge, totally innocent of knowledge. The

The Gyani (knower) really has no Gyan (knowledge). And you can be called a gyani only if you are totally free of gyan.

If you still have knowledge then you are just ignorant.
To have knowledge is ignorance.
To be free of knowledge is wisdom.

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Go mad, but go really mad. Don’t just pretend

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When I am with you, we stay up all night.
When you’re not here, I can’t go to sleep.
Praise God for those two insomnias!
And the difference between them

~Rumi

Acharya Prashant: Insomnia is a restlessness. Insomnia is a breaking down of the regular pattern of consciousness. Consciousness exists as the waking state, as the sleeping state, as the dreaming state. Insomnia here refers to a breaking down of the regular patterns of mind, which is a kind of madness. To a mind which thrives on patterns, a breaking down of patterns appears so much like madness.

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If you are too afraid to bleed then God’s bar is not for you

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“The wine we really drink is our own blood, our bodies ferment in these barrels.
We give everything for a glass of this. We give our minds for a sip.” 
~ Rumi

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Can you see something more important than your tiredness?

Drum sound rises on the air, its throb, my heart. 

A voice inside the beat says,
“I know you’re tired, but come. This is the way.”

~ Rumi, The essentials of Rumi

Speaker: “I know you’re tired, but come. This is the way.” Apaar is saying, “After reading Rumi, a fear is rising. What if the way too is tiring? Then?”

When did Rumi assure you that the way is not tiring? In fact, all that Rumi is saying is, “You are already tired. That much is known.” You are prone, susceptible, vulnerable to tiredness. It is well-known. And somebody who is already tired is being invited to walk away. For sure, he will get only more tiredness. So there is no uncertainty.

You are asking, “What if the way too is tiring?” There is no doubt. Why are you feeling fifty-fifty? It is hundred percent certain, that only more tiredness is going to be there, only more tiredness. Rumi is honest. He won’t hide these things. He is saying, “It is tiring, obviously.”

But something more important than your weariness, your fatigue, something more compelling than your tiredness, would pull you. That thing has come in the shape of Rumi, for now. And that’s the whole beauty of it. Not tired, anybody would like to have a stroll. It is pleasurable. “I am not tired, and just have had dinner. Let’s go for a night walk.” There is nothing in that walk.

Walking 1But it becomes special when you are tired, and you have no reason to walk, yet you find yourself running. And you are not deceiving yourself; you are not hiding it from yourself that you are tired. “Yes, obviously I am tired. But there is something more important than this. I have to run.”

What is more important than this? Well, if there were a reason to walk, there could be a bigger reason to not to walk. Every reason can be defeated by a bigger reason, because reason always has its limits and boundaries. So whatever is done for a reason, can never be immense. It would always be petty. One reason would compel you to do something, another reason would come in your way, and tell you to not to do it.

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