Tag Archives: Total

Acharya Prashant on Veganism: Vedas and Milk

Blog-11

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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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

Acharya Prashant on Rumi: The three levels of giving

IMG-20180628-WA0017 

Before death takes away what you are given,

give away what there is to give.

Rumi

Acharya Prashant: Here is something from Rumi: “Before death takes away what you are given, give away what there is to give.”

The question says, “Statements like these are interpreted as being pleasure aversive, and we already are pain aversive, so together it means being life aversive. Is Rumi really talking about being life aversive?”

I’ll repeat the quote, “Before death takes away what you are given, give away what there is to give.”

‘Giving’ is the keyword. Let’s go close to it and understand it. ‘Giving’ happens at three different levels. All three are connected to each other, yet there is a dimensional difference between the three. The three appear to be progressively leading to each other, yet there is also a quantum jump from the first to the second and from the second to the third. The first kind of giving is the giving that we are all very familiar with.

You give somebody a hundred rupee note and then you expect in return a value of at least hundred rupees, right? And it is great if you give hundred rupees and are in return given a value of two hundred rupees. If you just look at the event partially, then giving is happening. Is it not? You are giving something, right?

Similarly, we give gifts to each other. We give compliments to each other. We give advices to each other. We even give help to each other. We see that happening all around us. What is common between all these types of givings? We are talking about the first level of giving. What is common between all these types of giving?

Listener: It’s given to someone else.

AP: Yes, and?

L: Expectation of a return.

AP: Expectation of a return. Now what kind of return do you expect? When you give something to somebody, what do you expect in return?

L: Something of same value.

AP: Something of value at least, or do you expect something valueless? Be with me, do you expect something valueless or something you deem as worthy?

L: Something we deem as worthy.

AP: Who decides whether what you are getting in return is indeed valuable?

L: Me.

AP: You decide. So you are the one who decides that you are giving away something that has value, let’s say a note or a compliment. And you are also the one who decides that what you are getting in return too is valuable, correct? Who is this ‘you’, who is this ‘me’ who decides what to give and what to get? And whether to give and whether to get? And whether the given and taken has value? Who is this entity that decides all this? That entity is called the ‘ego.’

The ego is interested in its own nourishment.

So, whenever it enters into a transaction with the world, whenever it enters into a transaction in a relationship, its objective is always to enhance itself. Which means that if it is giving hundred, it wants hundred and fifty in return. This is our normal day-to-day giving, which appears like giving but is actually a business transaction in which the ego wants to benefit and hence enhance itself. Are you getting it?

If you give something but get something in return which the ego does not like, then you will say that this is not a fair transaction. Take an extreme example. Let’s say you have become habituated to substance abuse, drugs. You take one thousand rupees and you give it to a drug peddler. And what you get from him instead is some sane advice and a copy of the Upanishads. An entire set of the principal Upanishads, that’s what he gives you the moment you hand over your thousand bucks to him. Will you say that you have been given a fair deal? Would you?

L: No.

AP: No,

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

It has to be valuable in relation to the ego’s configuration. I want that which I think is good for me. Now even if what you are giving me is beautiful advice and a copy of the scriptures, yet I reject it because I do not value it because this is not what I expected. Give me that which I want.

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Influences are the celebration of life

This nose, these eyes, this language, these clothes, these thoughts, they are all influences. Influences by themselves are no guarantors of suffering.

Influences are the celebration of life.

In fact, in being totally open to influences, you are leading a total life.

The teacher is one who is totally open to influences, who is totally available to the situation. The disciple is one who lives in standards in benchmarks.

To him, this directionlessness, this non-resistance is his total oneness with existence.

The real one has nothing to defend, so he never defends.

And after calling him all the names, you are left with no more names, that’s when you fall silent and that is teaching.

Do not try to judge it on your moral platforms. That judgment will not be wrong, it will be simply irrelevant.

If you have a direction then you are not directionless.

The direction does not keep on changing. Your ways keep on changing. The destination that you have set for yourself that does not change. Your destination is a pleasure.



Read the complete article: Acharya Prashant: From where do the actions of the Teachers arise?

Acharya Prashant: From where do the actions of the Teachers arise?

Listener : Seeing the actions and responses that what I call a teacher gives, so the argument comes that maybe they are coming from the influential part of the mind, they are not coming from the essential just like you said that the faces are real till the time they are not coming from the influence. So gossiping about the teacher, gossiping about the physical appearance of responses, it comes, again and again, that maybe this is not essential, maybe this is not coming from him.

Acharya Prashant: But what you are saying may exactly be what is happening yet how does that entitled us to come to any conclusion?

You see that we all are influenced entities, there is no doubt about it. But so what? If you are not influenced then you are not alive. Your very birth happens out of influence.

This nose, these eyes, this language, these clothes, these thoughts, they are all influences. Influences by themselves are no guarantors of suffering.

Influences are like people passing in front of a mirror. The moment somebody passes in front of a mirror, he influences the mirror. Does he not? What does the mirror do?

Listeners: Reflects.

AP: Reflects. But that does not change the essential nature of the mirror. In fact, that only makes the mirror more respondent, more beautiful. You through light on the mirror, the mirror reflects that light and if there are multiple mirrors, then a single ray of light can lead to wonderful celebration or total festival of lights.

Have you seen the kind of things that can happen when multiple mirrors operate in tendons?

Listeners: Yes.

AP: So there is nothing wrong that which you call as influences.

Influences are the celebration of life.

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Fight against your lazy self

Laziness means a refusal to do, a refusal to do the right thing, a refusal to change. Laziness means that one wants to remain where one is and as one is.

Because we are not total, so even our stupidities are not total.

The Buddha is alright whether he is sleeping on a bed or on a thorn bed. But this lazy man feels alright only if certain conditions are met.

Choose the right death, please. Give death to your laziness. Give death to your ego and self-preservation. Don’t protect laziness and give death to yourself. Don’t do that. Fight against your lazy self. Don’t side with it. If you don’t fight your laziness, your laziness will give you a death that you can’t even imagine.



Read the complete article: Acharya Prashant on Jesus Christ: What does the lazy self want?

Acharya Prashant on Jesus Christ: What does the lazy self want?

“The craving of a sluggard is a death of him because his hands refuse to work.”

BIBLE (PROVERBS 21:25)

Acharya Prashant:

Nimisha has sent something, it is not a question. I’ll read it aloud, that’s my answer.

Dear Acharya Ji, Pranaam. I want to thank you deeply for reconnecting me to the Lord. The love and connection I felt for him as an innocent child got diluted along the way. I am rejoicing in that regained love now. Jesus was always very special to me. My first love you could say. Then one grows up and starts questioning things, doubts arise, resistance occurs, and one loses that innocent reasonless love once felt. Jesus showed me the way back home through you.

In gratitude, Nimisha.

When all is alright then there is no need to speak. Yesterday, I said – “don’t fix that which is not broken.”

 

James has sent two questions from Russia. Maybe I’ll read both of them, or one of them.

Jesus says “The craving of a sluggard will be death of him because his hands refuse to work”.

The question is:

Jesus is saying that the desires of a lazy person will be the death of him because he’s saying that his hands refuse to work. He just desires but his hands say we do not want to work. So the enquiry is, what does a lazy person crave for if not work? And also, which work is Jesus referring to?

Jesus has pointed towards the special case of a lazy person. This lazy person has all the desires, great desires. But one thing he’s very clear about, ‘I will not work.’ So, James has wondered that what does he crave for if not work? And what is this work that Jesus is referring to? Is he talking about plumbing? Writing? Carpentry? What work is referring to?

Who is a lazy person? A lazy person is one who has a tremendous ego. Only the ego is lazy, and the ego is bound to be lazy. In what sense is the ego lazy?

Laziness means a refusal to do, a refusal to do the right thing, a refusal to change. Laziness means that one wants to remain where one is and as one is.

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