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~~~~~~~~~~~~~
Video Information: 23.02.19, MDT, Rishikesh, Uttrakhand, India
Context:
~ Why is the little man so contemptuous of himself?
~ How does the little man plot to stay being little?
~ Why does the little man live in his make-believe world?
~ Why is humility and honesty important in self-assessment?
~ What does it mean to claim "Brahman" while still experiencing suffering?
Music Credits: Milind Date
~~~~~~~~~~~~~ .
Be a part of the Live Sessions: https://acharyaprashant.org/hi/enquiry-gita-course?cmId=m00051
📚 Want to read Acharya Prashant's Books?
Get Free Delivery: https://acharyaprashant.org/en/books?cmId=m00051
📝 Read 3 handpicked wisdom articles, just for you: https://acharyaprashant.org/en/articles?cmId=m00051
~~~~~~~~~~~~~
Video Information: 23.02.19, MDT, Rishikesh, Uttrakhand, India
Context:
~ Why is the little man so contemptuous of himself?
~ How does the little man plot to stay being little?
~ Why does the little man live in his make-believe world?
~ Why is humility and honesty important in self-assessment?
~ What does it mean to claim "Brahman" while still experiencing suffering?
Music Credits: Milind Date
~~~~~~~~~~~~~ .
Category
📚
LearningTranscript
00:00So, I just wanted to ask whether, so I see self-deception within me, in the mind and
00:16I just remembered Shankaracharya's statement, one of his line from Bhaja Govindam where
00:24he says, so I see that inner division because there is a self-deception.
00:32Now how to be true to myself, how to be honest and sincere always within wherever I am, in
00:42the sense of the journey which is unfolding, not as the absolute truth but just right now.
00:51How do I, because when you said this thing that the matter of the fact is we are not
00:57yet liberated, at that moment this thought came, so okay, I do not feel liberated, now
01:04at this moment how do I actually go in that way, that way whichever but how do I be true?
01:11Do the best you can.
01:19This question is coming from a point of limitation.
01:24This question assumes choices and we cannot force the one who is seeing choices to admit
01:37choicelessness.
01:42From the point where you are asking this question, you are obviously seeing a lot of choices
01:47and therefore you are asking how do I do this and how do I be honest.
01:53So as long as you are seeing choices, go for the best choice.
01:57What is the best choice?
01:59That which according to your own best judgment is the best choice.
02:06That appears simple but is not.
02:12Most often we do not even have the integrity to do what is even relatively best.
02:27The absolutely best is obviously beyond our grasp but even that which is relatively best
02:38in our own personal estimate is often left unattempted by us because we fail to muster
02:50the courage, because we fail to be true to ourselves knowing fully well that of the limited
03:03options available to you, X happens to be the best option.
03:15You still do not choose X.
03:17Is that not the story of our lives?
03:22And I am not saying that X is the absolutely best option.
03:26The absolutely best is hardly an option.
03:34So when you see options, do not ask which option is absolutely greatest.
03:43That is not given to you to ask.
03:47Once you see that out of the five choices available to you, X happens to be the relatively
03:53best choice.
03:57Throw yourself totally into it.
04:01Throw yourselves totally into X, back X fully, forget the remaining four.
04:16To go from having choices to a choicelessness state, is that an event or it's a process?
04:23Process.
04:25We are people of time and in time there are processes.
04:40When the effect of a process is suddenly perceived, then you call it a result.
04:55A result is just a deception of perception.
05:05Results don't really exist.
05:07Only processes exist for us because we are people of time.
05:14In time, there are only processes.
05:17In the process, co-exists the result.
05:22But given our limited senses, we cannot see the result as co-existent with the process.
05:31To us, the result suddenly appears and then we say, wow, the result is here now.
05:37The result isn't here now.
05:39The result was always there.
05:42It was running parallelly with the process.
05:46It's just that our limited faculties didn't allow to perceive the result at every point in time.
05:52So we feel that it has just suddenly come up.
05:57Processes.
05:59Acharyaji, the process which you are talking about, it will take how much time?
06:05In this lifetime, it is possible or it will take many of them?
06:15It depends on your scale of time.
06:18Time is highly personal you see.
06:24So which time are you talking of?
06:28It takes just one second.
06:34But your one second is not the same as her one second.
06:40By the clock, a second is a second.
06:54Internally, a second can be a century.
07:08Time is a measure of change.
07:12Things change, time moves.
07:17If you allow things to change rapidly, things just happen.
07:25If you allow things to remain arrested, they don't happen.
07:34You are absolving yourself clear of all responsibilities.
07:40Your question is pretending as if you have no role in your liberation.
07:52As if liberation is a process independent of you.
07:56You are asking how much time will liberation take?
07:59It's almost like asking at what temperature would water boil?
08:14You would be liberated when you decide to be liberated.
08:18It's not like the boiling point of water which is fixed and absolute.
08:34You know of that story, right?
08:41It probably relates to the life of…
08:47Acharyaji, in one of your sessions, you talked about how we should walk on the path of intelligence
08:54rather than walking on the path of memory.
08:56But isn't our intelligence limited by and dependent on memory?
09:02So my question is how can we be more than our history, not limited by it?
09:09The intelligence that I would have probably talked of in that excerpt or article is not knowledge.
09:22Knowledge depends on history and memory and exposure and experience.
09:30Intelligence is that which is enabling you to relate to me right now.
09:37Knowledge is that which is enabling you right now to comprehend my words.
09:43If you do not have knowledge of English language, you cannot comprehend what I am saying.
09:49But mere comprehension of my words will not help you understand me.
09:57That which is helping you relate to me, understand me is not knowledge.
10:04It is something beyond knowledge and that is intelligence.
10:08Your question then is can intelligence operate without knowledge?
10:13Obviously, it can.
10:15It is possible to sit here, not know a word of what I am saying yet relate fully and that is intelligence.
10:28If knowledge is there, wonderful.
10:33Even if knowledge is not there, intelligence is not lame without knowledge.
10:43Getting it?
10:46It relates to the life of Swami Ram when he was on one of his overseas tours.
10:59I am not very sure about that though.
11:01You may cross check.
11:04So, at one of the places, in one of the meetings, several in the audience started clamoring.
11:16They said we want liberation, we want liberation.
11:19Since so many days you have been talking of liberation.
11:23Of what use are the words if we cannot have the real thing?
11:28Tell us how we can have liberation and we want it quickly.
11:38So, the speaker kept listening and the audience remained restive and then after a point he said fine.
11:52Settle down all of you.
11:54I am giving you liberation right now.
11:59Immediately, this moment.
12:03How many of you want to be liberated?
12:08Come over.
12:09And there was conviction and sureness in his words.
12:17And you would have guessed it.
12:20How many came forward?
12:22Nobody.
12:24Acharya ji, if we are aham brahmasmi then why we need liberation?
12:30You are not Brahm.
12:36But Shankaracharya ji said it.
12:39Shankaracharya said probably for himself.
12:44Not for you.
12:52Brahm is the highest potentiality of aham.
12:59Brahm is the highest potentiality of aham.
13:03Brahm meaning totality.
13:06Aham is the ego.
13:13Brahm is not the default state of ego.
13:16Kindly get rid of that notion.
13:18Look at your ego and look at how it operates.
13:21You really want to claim that you are Brahm?
13:25Seriously?
13:28Looking at all the activities of the aham throughout the day, you still want to say aham brahmasmi?
13:38Aham brahmasmi is something that should be uttered only by the rarest, most refined and realized ones.
13:49The common man, if he starts uttering aham brahmasmi, just fuels his ego.
14:04The common layman ego is now pretending to be something beyond itself.
14:11The ego that is always ambitious is now laying its hands even upon Brahm.
14:30So stay clear of all these grand statements.
14:36This grandiloquence would cost you very dear.
14:43We are already liberated.
14:45I am Brahm.
14:46All are already realized.
14:50If you are already realized, why do you suffer so much?
14:57You are saying, oh, I am already liberated.
14:59An hour back you were sobbing in that corner.
15:02Why?
15:06Anger and jealousy and all kinds of complexes are what you identify with.
15:13And then you say, I am liberated and I am Brahm.
15:16What kind of double speak is this?
15:22It's better to remain humble and honest.
15:27It's better to admit who we really are.
15:35If you are humble and honest, then there is a possibility that one day the aham will dissolve into the Brahm.
15:56It is not exactly so.
15:57But approximately you may say aham is a journey whose destination is Brahm.
16:08If the journeying one assumes and claims that he is already at the destination, then he will never reach.
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