Acharya Prashant explains that non-violence is not merely a code of conduct but a state of being where one does not see oneself as limited or separate from existence. He defines violence as the perception of otherness, where boundaries are created between oneself and the rest of the world. This separation leads to a sense of powerlessness and the belief that one's interests are distinct from others. Spirituality, therefore, is about belonging to the entirety of existence rather than narrow identities like caste, household, or ideology. He asserts that wherever there are boundaries, there is violence, and the truly non-violent person feels at home everywhere and in every situation. Regarding duty, Acharya Prashant argues that the concept of duty itself arises from otherness. In a loving relationship, actions are spontaneous and not bound by specific requirements or expectations, whereas duties are defined by what is expected and what one is paid for. He concludes that following duties can often be a form of violence because it implies a separation between the actor and the action. True non-violence is action rooted in clarity and love, rather than a pre-scripted obligation. He emphasizes that peace and truth are not objects to be known but are reflected in the right action for a given moment. Addressing the Bhagavad Gita, Acharya Prashant clarifies that Shri Krishna asked Arjun to fight because it was the appropriate and right action for that specific moment on the battlefield. Shri Krishna had previously attempted to avert the war through diplomacy, showing that he was not promoting violence as a general duty but as a necessary response to the situation at hand. He explains that the expression of peace can sometimes appear violent to an outside observer, just as Shri Krishna's actions on the battlefield might seem contradictory to peace. He warns against having fixed images of peace, noting that silence can be violent and noise can coexist with peace. Finally, he discusses how identities and social norms create the feeling of otherness. While basic identification with the body is innate, psychological identities are reinforced by society through religion, gender, and status. He suggests that the path to truth involves a preparation that occurs within time and space, yet the ultimate realization or 'happening' is timeless. He encourages looking beyond social expressions of love and peace to find their true origin in the heart, rather than copying external behaviors or symbols like teddy bears, which are merely social constructs.
