Why the Mind Chases What It Does Not Need**

If you turn your mind into a conclusion, it becomes a cage.

Beliefs, opinions, and the comfort of familiarity may feel safe, but they quietly shut the doors of exploration.

A closed mind does not suffer from lack of information — it suffers from lack of openness.

This is the root of boredom, and slowly, of depression.

The mind is not meant to settle; it is meant to explore.

Only when it remains like an open sky — untouched, curious, and alive — does mental well-being become a natural state.

Keep the door open, not to find answers, but to remain available to life.

Q&A

Q: Parth, I am married, but I still feel like going out with friends, and when I see a beautiful woman, my eyes are drawn toward her. I know I am loyal to my partner, but why does this happen?

Parth:

It is not a question of loyalty or disloyalty.

It is simply the nature of an unexamined mind.

The mind is always seeking — not truth, not love — but stimulation.

It gets tired of what is familiar and begins to reach out for something new, something different, something that promises a fresh sensation.

What you call attraction is not necessarily about the person in front of you.

It is about the mind trying to escape its own boredom.

Today it is one face, tomorrow it will be another.

Not because you love or do not love, but because the mind lives on constant novelty.

You may call it chemistry, but in modern terms, you know it as dopamine — a small reward the mind chases endlessly.

But no matter how much it gets, it never comes to rest.

So the question is not, “Why am I like this?”

The question is, “Will I remain a slave to fleeting stimulation, or will I turn inward and touch a source of bliss that does not depend on anything outside?”

If you access that, attraction does not disappear — but it loses its compulsive grip.

Then you can see life the way it is, not the way your rest

less mind distorts it.

Why is there this movement toward many intimacies, many relationships?

You see, we must look at this without judgment, without condemnation, but with a certain clarity. Is it freedom, or is it another form of compulsion? One must ask this very seriously. Because what we call freedom is often only the mind seeking new sensations, new experiences, endlessly escaping from itself.

The body has its own intelligence, its own memory. It is not merely a mechanism to be used carelessly. It records, it gathers, it holds impressions far more deeply than the superficial movements of thought. And when you give the body to many, when you entangle it in numerous relationships, you are not just engaging physically—you are imprinting confusion into the very structure of your being.

Then the question arises: can a mind that is confused at the level of the body ever be clear? Can it perceive truth?

You may say, “But I am free to choose.” Are you? Or are you driven? There is a great difference between action born out of awareness and action born out of compulsion. Most of us act out of compulsion—biological, psychological, inherited. And we call that freedom.

Look at it carefully: the body seeks continuity, stability. Not as an idea, but as a deep-rooted necessity. When that continuity is broken again and again, the organism becomes uncertain, restless. Then you begin to feel lost, not knowing where you belong—not intellectually, but existentially.

And you can observe this in your own life. There may be conflict, quarrels, dissatisfaction on the surface in a relationship, yet there is a strange sense of grounding when there is continuity. Why? Because the body recognizes a certain order, a certain familiarity, a certain anchoring.

But when there is constant change, constant novelty, the system loses its sense of coherence.

Now, beyond all this, there is something much deeper. You are not merely an individual acting in isolation. You carry within you the whole history of mankind—your parents, their parents, generations upon generations. Their fears, their desires, their patterns—they are all there, living through you.

So when you act, is it you acting? Or is it this vast inheritance expressing itself?

To be free of this—to truly be free—one has to see the whole movement of memory, not only psychological memory but the very memory embedded in the body. And that requires an extraordinary attention.

Without that attention, whatever you do—whether you indulge or suppress—you remain within the field of conditioning.

So the question is not whether one should or should not have relationships. That becomes secondary. The real question is: can you act without confusion? Can there be a clarity in which the body is not burdened with endless impressions?

If you are not free, then limitation becomes necessary—not as a moral rule, but as an intelligent response to disorder. Then one naturally sees the value of simplicity, of restraint—not imposed, but understood.

And if there is complete freedom—real freedom, not imagined—then the question itself does not arise. Because such a mind is no longer seeking fulfillment through the body at all.

But to come to that point, one must begin with honesty: to see “what is,” without distortion.

And in that seeing, action becomes clear.

Participant: Parth, you spoke about the body carrying memory and becoming confused with too many intimacies. In our tradition, we also say the body is prarabdha karma and the mind is largely sanchita karma. How do we understand this in the light of what you are saying?

Parth: You are bringing in what in the traditional language is called sanchita and prarabdha karma. Let us look at it—not as a belief, not as something to accept or reject—but to understand what it actually points to.

What is sanchita? It is said to be the accumulated past—the vast storehouse of impressions, tendencies, memories gathered over time. And prarabdha is that small portion of it which has become active now—expressing itself as your present body, your circumstances, your life situation.

Now, if you drop the terminology for a moment, is this not a fact? You are born with certain tendencies, certain inclinations, a certain structure of body and mind which you did not consciously choose. There is already a momentum in you.

So the body, with all its instincts, its patterns, its inherited memory, is what you may call prarabdha—it is already in motion. You cannot simply wish it away. It has its own continuity.

And the mind—the psychological content, the fears, the desires, the experiences you accumulate—this is constantly adding to the storehouse, to what may be called sanchita. Every experience that is not fully understood, every attachment, every hurt, every pleasure that is held onto, becomes part of this accumulation.

Now, see the danger.

If you live without awareness, the present action is only strengthening the past. The prarabdha expresses itself, and through your unconscious responses, you keep feeding the sanchita. So the circle continues—endlessly.

In this, where is freedom?

You may think you are making choices, but those choices are conditioned by this entire background—by the body, by the accumulated memory. So your so-called freedom is still within the field of the known.

Now, when you bring in relationships—especially physical intimacy—this is not just a superficial act. It is deeply registering in the body, in that which you call prarabdha. It becomes part of the active memory of the organism. And unless there is tremendous clarity, each such involvement strengthens the field of accumulation.

Then the body is no longer simple—it is burdened with many imprints, many directions, many confusions.

So one begins to see—not as a rule, not as a discipline imposed from outside—but as a fact—that when there is no clarity, limitation has its place. Not as suppression, but as intelligence.

If you are already carrying the weight of the past—of generations, of inherited tendencies—and on top of that, you keep adding more and more impressions, naturally the system becomes heavy, confused, divided.

But there is something entirely different.

If there is complete awareness—attention in which there is no choice, no motive—then each experience ends as it happens. It does not leave a residue. Then there is no accumulation as sanchita, and the movement of prarabdha begins to lose its grip.

Then the body is there, functioning, but it is no longer the center of your identity.

In such a state, whether you are in a relationship or not becomes irrelevant, because there is no psychological entanglement.

But to come to that requires a great deal of understanding—not control, not suppression, but seeing.

So the question is not merely about sanchita and prarabdha as ideas. The question is: can you observe the whole movement of accumulation and expression in yourself, from moment to moment?

In that observation, without interference, there is a possibility of ending it.

And only then is there freedom—not the freedom to do what you like, but freedom from the very structure that compels you to act.

Participant: Parth, we hear that the body is prarabdha karma and the mind is sanchita karma. They say we can change the mind, but not the body. Is this true?

Parth:

Don’t get lost in the words.

See the fact: you have memory in the mind, and you have memory in the body. Both are influencing how you live.

You say, “I can change one, but not the other.” But are they really separate? The mind and body are deeply connected. What you think affects the body, and what the body holds affects your thinking.

So instead of dividing it, just observe:
you are a bundle of past impressions—both mental and physical.

If you act unconsciously, you keep adding more confusion.

If you become very aware—of your thoughts, your actions, your relationships—then both begin to settle, become clear.

So the point is not sanchita or prarabdha.
The point is: are you living with awareness, or with compulsion?

If there is awareness, transformation happens naturally.

Editor's Note: Dr. Parth (b. 1991 — ) is regarded as an enlightened being, mystic, and visionary, whose work bridges ancient wisdom with modern science. Since 2015, he has been engaged in humanitarian service, awakening human consciousness, and pioneering new dimensions in healing and well-being. Through his presence and guidance, he has transformed lives of countless seekers. He is not merely a man of science; he is a bridge between the known and the unknown. Dr. Parth is the recipient of the Bhartiya Seva Ratna Award for his contributions to Medicine, Neurology, Quantum Futuristic Technologies - Ether Technologies & Shoonya-based Applied Human Sciences. He was also nominated for India’s highest civilian honours, including the Padma Vibhushan and Padma Shri, in recognition of his invaluable work in Medicine, Neurology, and Space Science. However, he chose not to pursue or engage with the process. He has consistently shown no interest in awards, titles, or formal recognitions, choosing instead to stay deeply committed to his work in human sciences and inner well-being for humanity. Dr. Parth Kalita is the originator of Ether Technologies and Shoonya-based Applied Human Sciences, with over a decade of research, white papers, and documented work, including institutional and governmental engagements in India and international dissemination. Professionally, he is a neurologist, with research spanning space science and neurology, making him a Research Neuro-Space Scientist. With his unparalleled clarity and insight, he serves as a transformational catalyst, empowering individuals to harness both inner and outer resources. Under his guidance, countless people have elevated their lives in profound and lasting ways. With depth and vision, Dr. Parth introduces a new dimension of health — one that transcends conventional treatment and enters the realm of true well-being. His work is for those who seek not merely answers, but transformation; for those who wish to move beyond medicine and into life itself; for those ready to awaken to a higher possibility. Step into the journey of consciousness with Dr. Parth. ## amrqh® – Official Vision and Purpose Statement ### Vision *"To empower individuals and communities to realize their full potential through the integration of knowledge, wellness, and conscious living."* ### Purpose / Mission 1. Education and Research – To establish and support programs, institutions, and initiatives for advanced learning and research in the fields of science, technology, wellness, and conscious living. 2. Health and Wellness – To promote holistic health practices, integrating traditional knowledge, modern science, and professional expertise, ensuring safe and effective wellness interventions. 3. Community Development – To initiate and support social, educational, and environmental programs that enhance the well-being of communities, particularly underserved populations. 4. Cultural and Spiritual Enrichment – To preserve, promote, and disseminate cultural, philosophical, and spiritual knowledge, fostering conscious, ethical, and responsible living. ### Core Values * Integrity: Transparent and ethical operations in all initiatives. * Excellence: Commitment to the highest standards in education, research, and service. * Holistic Approach: Integration of mind, body, and environment for sustainable growth. * Innovation: Encouraging forward-thinking solutions for societal and personal advancement.