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Video Information:
Shastra Kaumudi Live, 5.1.2020, Pune, Maharashtra, India
Context:
"The fact is that the mind is only a bundle of thoughts, how can you extinguishh it by the thought of doing so, or by a desire, your thoughts an desires part and parcel of the mind, the mind is simply fattened by new thoughts rising up, therefore it is foolish to attempt to kill the mind, by means of the mind, the only way of doing it is to find its source, and hold on to it. The mind will then fade away of its own accord."
~ Raman Maharshi
~ From which center thoughts are arising?
~ What is deep thinking in spirituality?
~ Why we do keep thinking?
~ How can the mind be dissolved?
~ How do I get to the core of my thoughts?
Music Credits: Milind Date
~~~~~~~~~~~~~ .
Be a part of the Live Sessions: https://acharyaprashant.org/hi/enquir...
Want to read Acharya Prashant's Books?
Get Free Delivery: https://acharyaprashant.org/en/books?...
~~~~~~~~~~~~~
Video Information:
Shastra Kaumudi Live, 5.1.2020, Pune, Maharashtra, India
Context:
"The fact is that the mind is only a bundle of thoughts, how can you extinguishh it by the thought of doing so, or by a desire, your thoughts an desires part and parcel of the mind, the mind is simply fattened by new thoughts rising up, therefore it is foolish to attempt to kill the mind, by means of the mind, the only way of doing it is to find its source, and hold on to it. The mind will then fade away of its own accord."
~ Raman Maharshi
~ From which center thoughts are arising?
~ What is deep thinking in spirituality?
~ Why we do keep thinking?
~ How can the mind be dissolved?
~ How do I get to the core of my thoughts?
Music Credits: Milind Date
~~~~~~~~~~~~~ .
Category
📚
LearningTranscript
00:00Acharya ji Pranam, Ramana Maharishi says, the fact is that the mind is only a bundle
00:14of thoughts.
00:16How can you extinguish it by the thought of doing so or by a desire?
00:26Your thoughts and desires are part and parcel of the mind.
00:30The mind is simply fattened by new thoughts rising up.
00:34Therefore it is foolish to attempt to kill the mind by means of the mind.
00:39The only way of doing it is to find its source and hold on to it.
00:47The mind will then be of its own accord.
00:50Dear Acharya ji, please help me understand.
00:54What does it mean to find the source of the mind and hold on to it?
01:00When a thought arises in mind, it demands to be addressed, otherwise it keeps hanging
01:08and causes trouble.
01:10Even this question is coming from my mind and to get an answer the mind is trying to
01:14understand but that is not leading to the resolution of the mind rather adding to mental
01:18activity.
01:20How then to really understand?
01:22How is it different from usual mental activity?
01:25Ramana Maharishi is saying go to the root of the thought.
01:30You are saying when a thought arises in the mind, it demands to be addressed, otherwise
01:36it keeps hanging and causes trouble.
01:39So all is good.
01:40When a thought arises in the mind, it demands to be addressed, do address it and address
01:46it properly and fully.
01:47Why don't you do that?
01:51On one hand we complain that we remain annoyed by, occupied by, pestered by thoughts.
02:05On the other hand we never give thought serious consideration.
02:14If thought is so meaningful in your life, if thought is the center of all your activity,
02:21if thought is what your inner life is all about, then why don't you give thought the
02:31importance it deserves?
02:33And as far as you are concerned, in your own eyes, thought is pretty important, is it not?
02:40If it is important, then do justice to thought.
02:46Address it properly.
02:49All thoughts have in some direct or oblique way your welfare at the center.
03:01All thoughts, whether directly or indirectly, are about you.
03:09Look at your thoughts, many of them you will find very clearly and directly carry the word
03:16I at their center.
03:19In other thoughts, I is not very obviously visible, but if you will probe a little, you
03:24will find I is there.
03:26You just don't randomly think of anything.
03:29We make a mistake when we say that thoughts are random.
03:33We make a mistake when we say, oh, thoughts are like purposeless clouds floating in the
03:38sky of the mind.
03:40Thoughts are not purposeless.
03:41Thoughts are not random at all.
03:43You never randomly think of anything.
03:46There is a clear design there.
03:52There is a clear pattern and purpose there.
03:56We think for the sake of our welfare.
04:00It's just that thought might not be coming from the conscious mind, often it does not.
04:07Conscious thinking is a very small part of the sum total of our thinking.
04:17Most of our thinking is quite subconscious.
04:25We think without having consciously decided on or chosen our thoughts.
04:34We just think.
04:36Since we have not consciously decided on the content of the thought, so we are tempted
04:41into concluding that thoughts are random.
04:45Thoughts are not random.
04:46You chose them just that you didn't choose them consciously.
04:50They don't just come to you very vividly.
04:57So all thoughts have a design, a purpose in them.
05:00The purpose is your welfare.
05:04At the center of all thoughts lies I, whether directly or indirectly.
05:14Even if you are thinking about let's say the Iran-Iraq war of the 1980s, you'd be surprised
05:23but you are still thinking about your own welfare.
05:28You'll find this amusing.
05:29You'll say today in 2020 how is my welfare connected to the Iran-Iraq war of the 1980s?
05:37It is.
05:38How?
05:39You tell me.
05:40You are thinking.
05:41I am not.
05:44But it's a clear principle.
05:47Surely you have some relationship with that war.
05:50There is some chain of association that connects you with the Iran-Iraq war.
05:57The chain might be quite long.
06:01All the rungs might not be quite obvious or visible to you.
06:11Between the war and between your conscious welfare there might lie 104 associations and
06:19it might not be really possible for you to trace all the 104.
06:25But it can be done.
06:28If you sit down with someone who can really analyze every bit of your life and if all
06:36the data is available then there is a good chance that he'll be able to demonstrate to
06:42you how you think your welfare is related to the Iran-Iraq war of the 1980s.
06:49So no thought is random.
06:52Getting it?
06:57Hard work is needed.
07:00You need to see that thoughts are begging for your welfare.
07:05You need to see that through mental activity you are trying to reach the end of the mind.
07:13Ramana Maharishi is saying it is not possible.
07:17Obviously it is not possible.
07:20It is not possible yet one thing must become obvious.
07:23The mind desires its welfare.
07:27The mind is a little foolish.
07:29It does not know how to reach that welfare.
07:34But do be a little considerate.
07:38The mind is foolish but the mind knows one thing, it is not alright.
07:44The mind knows that there is something wrong with it.
07:46The mind knows that it's sick, it's not well settled.
07:53The mind tries to address its inherent sickness by way of thought.
08:00Therefore all thought has your prospective health at its center.
08:05I said all thought has your welfare at the center.
08:08In other words all thoughts are centered around the I.
08:17Now instead of thinking so much why don't you pick up your thoughts and give some attention to them.
08:35What is the point in just watching this unhealthy stream keep flowing past you and you don't
08:45merely even watch because all thoughts have I at their center.
08:51It means that you are actively riding all your thoughts.
08:54You are the I.
08:58You are not even watching your thoughts.
09:00You are riding your thoughts.
09:01It must be quite tiring, won't it be?
09:12A million thoughts are crossing your mind.
09:15You are trying to hop on to each of them.
09:18You ride your thought for a while and then you deboard and when you deboard you have
09:27another 80 choices and then you hop on to some other thought and after a while you again
09:33deboard.
09:34This boarding and deboarding must be quite taxing and frustrating.
09:43Now instead of boarding, deboarding all this fickle business why don't you travel the entire
09:56difference either way.
09:59Rabban Maharshi used to say go to the root of the thought.
10:07He used to say see where all the traffic is coming from.
10:17It's a great approach and an equally great approach, a complementary approach is to see
10:24where all this traffic is going to.
10:31Both ways will work.
10:32Both the methods are equally good.
10:35If you could see where the entire train of thoughts is coming from, you will know who
10:41you are and what you want and this realization will not let you remain who you think you
10:48are.
10:50Equally if you can see where all this traffic is headed towards, you will again reach the
10:57same place where the traffic is coming from.
11:01It's a circular thing you see.
11:05Rabban Maharshi used to say go to the root of the I.
11:10You could equally say go to the fruit of the I.
11:17The root of the I is the truth.
11:19The desired fruit of the I is also the truth.
11:23When you see the falseness of what you are, you also see the falseness of what you want
11:32to become.
11:34When you go backwards, all you see is your falseness.
11:39When you go forward, again all that you see is your falseness.
11:43Whether you go backward or forward, one thing is needed.
11:46You can call it attention, you can call it honesty.
11:50And you will have to put in some effort.
11:54That is what I mean by addressing the thought.
11:57When you say that thought encumbers you, thought troubles you, thought remains like a weight
12:13on the head, do treat it nicely.
12:22You talk of thought like an unwanted, unwelcome guest.
12:29If the guest is so very obstinate and he keeps knocking so very frequently, why don't you
12:39call him in?
12:42Make him sit across the table, pour a cup of tea, ask where he is coming from or ask
12:54where he is going to.
12:59Either case, you will find relief.
13:06We think without really thinking.
13:14We say that we are sufferers of thought.
13:21We will let ourselves suffer from thought but we will never go to the depth of thought.
13:33We will keep thinking but we will never allow deep thinking.
13:37What nonsense is this?
13:41In fact, the antidote to thinking is deep thinking.
13:46You know what is deep thinking?
13:48It does not mean coming up with great exotic fabulous thoughts of the kind that you read
13:56in books from grave intellectuals.
13:58No, no, that is not deep thinking.
14:01Deep thinking means honest thinking because after all thinking has the problemed eye at
14:10its center.
14:12Therefore all thinking is in itself a problem-solving mechanism.
14:19Thought exists in its own eyes to solve a problem.
14:23Don't you see that?
14:24When you have a problem then you start thinking.
14:30Therefore if thought is really a problem-solving mechanism then the thought should solve the
14:34problem and end.
14:36Thought cannot be unending.
14:37Why is our thought unending?
14:39It means that even though thought is a problem-solving mechanism, we keep the problem alive so that
14:44we can keep thinking.
14:47Such deep inner dishonesty.
14:50If thought were really honest, what would thought do?
14:54Thought would solve the problem and then subside.
14:56No thought.
14:57Problem gone.
14:58Thought gone.
15:00But we have a great fascination for problems.
15:05We create problems where there are none so that we can keep thinking.
15:10We are attached to our suffering.
15:13We are attached to our sense of incompletion.
15:15This is called the ego.
15:18Are you getting it?
15:24So more thinking cannot solve the so-called problem of thinking.
15:29Ramana Maharshi is absolutely right.
15:32But deep thinking can solve the problem of thinking.
15:36But don't be misled.
15:37I am again cautioning.
15:38Deep thinking does not mean complex thinking.
15:43Deep thinking means when you think, you must know that thought is a tool that you are using.
15:52Once the matter is settled, why do you need the tool?
16:01Or is it so that you are so fond of using the tool that you do not let the matter ever be settled?
16:12Are you getting it?
16:15All thought aims at its own dissolution.
16:20Thought does not want to continue.
16:22We force it to continue.
16:27The mother of thought, ego, is such a schizophrenic personality.
16:34On one hand, it exists to not to continue.
16:37On the other hand, it keeps existing to not to continue.
16:43Such madness.
16:45The ego keeps existing because it has a deep desire to not to exist, you see.
16:54The ego loves the desire to not to exist, so it keeps existing.
16:58If it won't exist, how will it keep having the lovely desire?
17:13That is called the fragmentation of the ego.
17:16It is split.
17:18We all are split personalities.
17:23It is not that only a few people are schizophrenic.
17:29We all are split.
17:30If we were not split, then we would not be what we are.
17:37Therefore, realization was named as Advaitha.
17:43Advaitha means now the fellow is not split.
17:48Now the mind does not have a fissure running through it.
17:55Getting it?
18:12Realize what is it that you really want, and then like a good boy, take it.
18:19It is an offer.
18:23Don't keep throwing tantrums.
18:33You are bringing the entire house down with your continuous nonsense.
18:50All that you really want is an apple.
18:53The apple is right there on the table.
18:58Pick it, eat it, and go to sleep.
19:06It says that you have been spoiled by bad parenting.
19:15The world is the parent, you see.
19:18You know what bad parenting really means?
19:21To be raised by the wrong parents.
19:26We assume that the world is our father and mother.
19:30That is what is meant by bad parenting.
19:34When the world you take as your source, then you will grow up in a very spoiled way.
19:57Take the apple.
19:59That's all that you want.
20:00Pranam Acharyaji.
20:01Acharyaji, I have been quite following your teachings for quite a long time.
20:07So one basic difference I could probably see is that, or rather I would want to say this
20:12way that the very different way of looking at things, which I came across your teachings
20:17was that by now teachers like Ramana Maharshi and scriptures, they have been talking about
20:23getting to the root of the problem or getting to the root of the thought.
20:27So on the other hand, you have been rather more talking about getting to the fruit of
20:33the problem, the fruit of the thought.
20:36So like in this context, my question is that do you think that because it's a very new
20:42way of looking at this particular age-old question of thoughts.
20:47So do you think this particular method that you are giving us, which is helping us, it's
20:54probably more befitted to the kind of generation we are and the kind of people we are now or
21:00like do they suffice or the equally suffice because, but if I talk about myself, I usually,
21:08it looks quite easy for me to go forward when I'm talking about what is the reason of this
21:12particular thought.
21:14So in this context, if you can shed some light and make help us understand that, in what
21:20context and what is the reason that you have quite been professing about going to the fruit of the thought.
21:29It is a very simple thing, you see, what do I mean by go to the fruit of thought?
21:37So you are thinking about something, ask thought, what will you get from it?
21:43The thought will say, I'll get this from it, all right, what will you get from that?
21:48I'll get that from that.
21:50What will you get from that?
21:51I'll get that from that.
21:55What will you get from A?
21:56B. What will I get from B?
21:58C. What will you get from C?
21:59D. Keep probing, go to the ultimate fruit that thought wants.
22:06What will you get from E?
22:08F. What do you want F for?
22:11G. Ultimately the chain will stop somewhere and thought will say,
22:18all that I want is to come to the end of all wants.
22:25Then you look at thought in its eye and smile a little mysteriously, you know.
22:38So you continue to be a serial wanter so that you may stop wanting.
22:45Is that your situation, Mr. Thought?
22:48And now thought will be a little, you know, uneasy with itself.
22:53Thought will say, yes, but no, no, but yes, yes, yes.
23:01Then you can, you know, scold it a little, come on, accept it.
23:06You have been raising this entire spectacle just so that ultimately there is nothing spectacular at all.
23:26You have been running all this while so that ultimately you can come to rest, right?
23:31That's what you want, Mr. Thought.
23:34And thought will have to agree.
23:35This is what I mean by coming to the fruit of the problem.
23:41So if ultimately all you want is rest, sir, why don't you rest right now?
23:50That's the bed.
23:53I'll make some good tea for you without milk, of course.
24:03Pick up any thought and at the end of thought, if you can pursue the thought to its fruit,
24:10if you can pursue the thought to its end, all that you want is freedom, freedom from thinking itself.
24:17And if freedom is all that you want in everything that you do or think, then why don't you have it right now?
24:25The apple is there on the table, pick it.
24:31This is the approach that I'm talking of.
24:34Do you think this is more easy for today's world than…
24:40Comparisons can be kept aside.
24:41It's not a…
24:42I mean, it depends on the personality, depends on what suits you.
24:48Then you'll have to take the help of identities.
25:07I say, I want to, let's say, go to the temple.
25:10Why do you want to go to the temple?
25:12Because I'm a Hindu.
25:14How am I a Hindu?
25:18You keep going backwards and ultimately you'll find that everything starts from a certain incompleteness.
25:31When you find that this entire train comes from a certain incompleteness, then you lose
25:34faith in the train.
25:36The moment you lose faith in it, you are free.
25:42You pick up any sequence of thoughts.
25:45You pick up any thought and you go to the base of it.
25:48You discover a certain incompleteness.
25:52Then you say, what the hell?
25:54All this is arising from a disease.
25:57I don't think I want to have much to do with it.