Acharya Prashant addresses a question about the difference between attention, focus, and concentration. He explains that attention has a simple meaning: as living beings, we are always associated with an object, whether gross or subtle. Attention means asking oneself, "What do I need?" before asking, "What can that object give me?" This is the fundamental difference between attention and attraction. In attention, you and your truth are paramount. In attraction, the object in front of you becomes valuable. When you are in a state of inattention, you completely forget yourself and adopt a false image, allowing the situation to dominate you. Acharya Prashant elaborates that the word "attention" comes from "to attend," which means to serve or to place something above. Attention is about attending only to the Truth. In any situation, the situation itself is not as important as the Truth. We often get carried away by our experiences, but attention means not being swept away and instead keeping an eye on what is happening and knowing its reality. This is in contrast to focus. You focus on things that entice you. For example, a hungry person will focus on a sweet (rasgulla). Those who are attentive will pay attention to the truth of the situation, while those who identify as hungry will focus on the sweet. Attention involves self-knowledge, whereas focus is the centering of desire on an object for enjoyment. Further distinguishing the terms, Acharya Prashant states that focus and concentration are similar. The difference between concentration and attention is that concentration always arises from a point of desire. Your power of desire becomes concentrated on one point. You may be fully concentrated on something without truly knowing what it is. In attention, however, you know the object, you know yourself, you know what you need, and you know what the object can offer. The core difference lies in the source: if desire calls, it is concentration or focus; if Truth calls, it is attention. He also refers to Ashtanga Yoga, where Dharana (concentration) precedes Dhyana (attention/meditation), and the object of concentration is assumed to be something that leads towards the Truth, not a random worldly object.