Acharya Prashant addresses a question regarding the principle of karma, where the questioner observes that the most cunning, materialistic, manipulative, and corrupt people seem to enjoy life the most, while honest people and good initiatives struggle. The questioner asks if the principle of karma implies that the more corrupt one is, the more one enjoys life. Acharya Prashant reframes the issue, stating the real problem is not why others are enjoying life, but why we are not. He challenges the questioner's premise by asking if what these corrupt people are doing can truly be called 'enjoyment' (aish). He suggests that the questioner holds a distorted definition of enjoyment, and if one believes the life of the corrupt is enjoyable, it won't be long before one emulates their actions. He clarifies that spirituality is the science of bliss (anand), and there is nothing inherently wrong with bliss. The real question is whether these people are genuinely blissful, and how one can be so sure they are. He explains that people are misled by the external image of a 'great life' portrayed by the media, featuring expensive cars, mansions, and glamorous photoshoots, and mistake this for enjoyment. We are unaware of their inner world, which he describes as a state of hell (nark). They entered this hell because they, too, mistook it for enjoyment. He warns that anyone who holds this mistaken belief is on the path to the same hell. Acharya Prashant offers a different interpretation of the principle of karma. It is not about the future consequences of bad actions but about the origin of the action itself. A bad deed originates from a bad doer. The punishment is not a future event but the very state of being a corrupt person, which precedes the action. The mind is already corrupt, and that itself is the punishment. The principle of karma, he states, is about the source (udgam), not the outcome (anjaam). He concludes by defining true enjoyment. Real enjoyment, or 'aishwarya' as mentioned in the Bhagavad Gita, is the highest quality, the opulence of God. It is a state where one is unaffected by gains or losses. This, he asserts, is the only real enjoyment, and it is found exclusively in spirituality. The superficial life of the corrupt is not enjoyment but a form of punishment.
