The Supreme Pontiff of Hinduism ("SPH") THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, is recognized as the 1008th living manifestation of Paramashiva, Paramavatar of Paramaśiva as per Sanatana Hindu Dharma ("Hinduism") and by His predecessors of enlightened masters and adepts. The Supreme Pontiff of Hinduism ("SPH") THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, is reviving Hinduism as the 1008th Acharya Mahamandaleshwar (the head for all spiritual leaders) of Atal Akhada (ancient apex body of Hinduism).

The SPH was coronated as Mahamandaleshwar (Supreme Spiritual Head) of Maha Nirvani Akhada (largest apex monastic order) and the youngest Mahamandaleshwar, ordained as the 233rd Guru Mahasannidhanam (Pontiff) of Thondai Mandala Aadheenam, ordained as the 293rd Guru Mahasannidhanam (Pontiff) of Shyamalapeeta Sarvajnapeetam, ordained as the 23rd Guru Mahasannidhanam of Dharmamukthi Swargapuram Aadheenam, and coronated as the 203rd Emperor of Suryavamsa Surangi The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is the reigning spiritual emperor of 20 ancient traditional Hindu kingdoms and the reviver of the most ancient, most peaceful, still-living and long-lasting demonstrable system that shows the possibility of peaceful co-existence amongst people.

Hinduism is the most ancient, most peaceful, still-living and long-lasting demonstrable system that shows the possibility of peaceful co-existence amongst people despite fundamental differences in their preferences and realities.

Over the last 50 years, the effects of meditation and its significant impact on stress, crime rates, violence, political decision making and even war in local and global consciousness is well established. Hinduism was once practiced freely in over 56 nations across the continent from Afghanistan, Bharat, Nepal, Burma,

Sri Lanka, all the way to Singapore, Malaysia, and Cambodia and Indonesia, and in 200 states, 1700 samasthanas (provinces) and 10,000 sampradayas (traditions).

The KAILASA with de facto spiritual embassies operating across over 100 countries and having presence across the globe as the largest spiritual knowledge source on Hinduism is spiritually governed with the life positive, all-inclusive, universal policies sourced from Hinduism revived by The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

Having enriched and enreached more than one billion individuals over the past 27 years the KAILASA raises the voice to protect Hindus, defend Hindus and preserve the Hindu narrative for the world.

Srīmad Bhagavad Gītā is the ultimate sacred scripture of yoga, Yogaśastra and the pristine glory of the Vedic culture, the eternal living tradition called sanātana-dharma. It belongs to the whole Universe for it is delivered to the Universe by the source and embodiment of

Universe. We salute and bow down to Bhagavān Śrī Kṛṣṇa, who spoke the Bhagavad Gītā out of His infinite love and compassion for all beings.

Whenever unrighteousness, adharma becomes predominant and dharma, righteous living declines and the Yoga of Enlightenment is lost,

Parabrahma Kṛṣṇa, the Supreme Consciousness appears again and again to revive this sacred yoga, to protect and to enrich the devoted beings; and destroys adharma to re-establish the pure and everlasting dharma.

Gītā is also called Brahmavidyā the Knowledge of Brahman, the supreme absolute truth; it is Jīvan Mukti Vijñāna the Science of Living Enlightenment.

As with all scriptures, it is the knowledge and experience that is transmitted verbally as Śri Krṣṇārjuna Saṁvād, an intimate dialogue between Master of the world, Jagadguru Lord Śrī Kṛṣṇa and His dear devotee and disciple, Arjuna. It is called śruti in Saṃskṛit, meaning something that is heard.

Gītā, as Bhagavad Gītā is generally called, translates literally from Saṃskṛit as 'Sacred Song of God'. Unlike

the Vedas and Upaniṣads, which are stand alone expressions of Truth, the Gītā is written into the greatest Hindu epic, the Mahābhārat, called a purāṇa, an ancient historical happening. It is part of the recorded history of the greatest tradition, the paramount civilization in all its Divine grandeur and its human complexity, so to speak.

No other epic or part of an epic has the special status and space of the Gītā. No other book but the Gītā gives a scientific, systematic, applied science of living joyfully in completion, while empowering the human actionfield with authenticity to evolve into a responsible Divine play-field.

Called the royal supreme knowledge and the royal secret of secrets rājavidyā rājaguhyaṁ (9.2), this one sacred book conveys the essence of knowledge contained in all written and oral vedic truths to enrich the simplest to complex humans at all planes. It holds within itself the direct key to every possible human enquiry, the solution to every dilemma of emotions, and the sublime righteous path and goal of every quest of rising or falling civilizations for every age, time or geography. As a consequence of the presence of the Gītā, the Mahābhārat epic itself is considered a sacred Hindu scripture.

Gītā arose from the super consciousness of Śri Kṛṣṇa, the Supreme God, the complete Incarnation Purṇāvatār, and is therefore considered Gītāśastra—the essential scripture, knowing which, one is liberated from all incompletions, yaj jñātvā mokṣyase asubhāt (9.1) and Gītopaniṣad—the essence of all Upaniṣads, the purest and highest knowledge to be ever known and cognized because it gives the direct experience of the Self pavitram idam uttamam pratyakṣāvagaṁ dharmyaṁ (9.2).

Gītā is the ultimate practical teaching on the inner science of spirituality that expresses as outer victory and success in life now and after. It is not, as some scholars incorrectly claim, a promotion of violence. It is about the impermanence of the mind and body, and the need to go beyond the mind, ego and logic.

The answers of the Divine, Śrī Kṛṣṇa, transcend time and space. Śrī Kṛṣṇa's message is everlasting and joyfully performed, and is as valid today as it was on that fateful battlefield over five thousand years ago. The science of Gītā is the eternal technique of living in completion; the song of Gītā is the eternal life-enriching nectar, having no expiry date, time or age!

Mahābhārat, literally meaning the great Bhārata, is a grand narration about the nation and civilization, which is now known as Bharat. It was then a nation ruled by king Bhārata and his descendants.

Your whole life is nothing but the Mahābhārat War. The Mahābharāt should be read again and again to understand the intricacies of life, the complications of life, and the ability to handle life. The true story of this perfectly recorded epic is about two warring clans, Kauravas and Pānḍavas, closely related to one another. Dhṛtarāṣṭra, the blind king of Hastināpur and father of the 100 Kaurava brothers was the brother of Pānḍu, whose children were the five Pānḍava princes.

It is a tale of strife between cousins and ultimately between dhārmic and adhārmic, righteous and unrighteous civilizations.

Since Dhṛtarāṣṭra was blind, Pānḍu was made the king of Hastināpura. Pānḍu was cursed by a sage that he would die if he ever entered into a physical relationship with his wives.

He therefore had no children. Vyāsa says that all the five Pānḍava children were born to their mothers Kuntī and Mādri through the blessing of divine beings. Pānḍu handed over the kingdom and his children to his blind brother.

Kuntī, who is the embodiment of tapas, spiritual penance, had received a boon when she was still a young unmarried adolescent, that she could summon any divine power at will to father a child. Before she married, she tested her boon. The Sun god, Sūrya appeared before her. Karṇa was born to her as a result. In fear of social reprisals, she cast the newborn away in a river. Yudhiṣṭra, Bhīma and Arjuna were born to Kuntī after her marriage by invocation of her powers, and the twins Nakula and Sahadeva were born to Mādri, the second wife of Pānḍu.

Yudhiṣṭra was born to Kuntī as a result of her being blessed by Yama, the god of death, dharma and justice, Bhīma by Vāyu, the god of wind, and Arjuna by Indra, god of all the divine beings. Nakula and Sahadeva, the youngest Pānḍava twins, were born to Mādri, through the Divine Aśvini twins.

Dhṛtarāṣṭra had a hundred sons through his wife Gāndhārī. The eldest of these Kaurava princes was Duryodhana. Duryodhana felt no love for his five Pānḍava cousins. He made many unsuccessful attempts, along with his brother Duśśāsana, to kill the Pānḍava brothers. Kuntī's eldest son Karṇa, whom she had cast away at birth, was found and brought up by a chariot driver in the palace, and by a strange twist of fate, joined hands with Duryodhana.

Dhṛtarāṣṭra gave Yudhiṣṭra one half of the Kuru kingdom on his coming of age, since the Pānḍava prince was the rightful heir to the throne that his father Pānḍu had vacated.

Yudhiṣṭra ruled from his new capital Indraprastha, along with his brothers Bhīma, Arjuna, Nakula and Sahadeva.

Arjuna won the hand of princess Draupadī, daughter of the king of Pāñcāla, in a svayaṁvara, a marital contest in which princes fought for the hand of a fair damsel.

In fulfillment of their mother Kuntī's desire that the brothers share everything equally, Draupadī became the wife of all five Pānḍava brothers. Duryodhana persuaded Yudhiṣṭra to join a gambling session, where his cunning uncle Śakunī defeated the Pānḍava king.

Yudhiṣṭra lost all that he owned—his kingdom, his brothers, his wife and himself, to Duryodhana. Duśśāsana shamed Draupadī in public by trying to disrobe her. The Pānḍava brothers and Draupadī were forced to go into exile for fourteen years, with the condition that in the last year they should live incognito or ajyāta vāsa.

At the end of the fourteen years, the Pānḍava brothers tried to reclaim their kingdom. In this effort they were helped by Śrī Kṛṣṇa, the king of the Yādava clan, who is the eighth divine incarnation of Bhagavān Viṣṇu.

However, Duryodhana refused to yield even a needlepoint of land, and as a result, the Great War, the War of Mahābhārat ensued. In this war, various rulers of the entire nation that is modern Bharat aligned with one or the other of these two clans, the Kauravas or the Pānḍavas.

Kṛṣṇa offered to join with either of the two clans. He says, 'One of you may have Me unarmed. I will not take any part in the battle. The other may have my entire Yādava army.'

When the offer was first made to Duryodhana, he predictably chose the large and well-armed Yādava army, Nārāyaṇī Senā, in preference to the unarmed Kṛṣṇa.

Arjuna joyfully and gratefully chose his dearest friend, his life mentor and his Guru, Kṛṣṇa, Nārāyaṇa, to be his unarmed charioteer!

This whole history is such a beautiful happening. Mahābhārat is actually your life! Every character in the Mahābhārat teaches so much! We don't need to go anywhere for our life success or fulfillment or for anything else that we may desire. We don't need to study any other book to learn the human psychology or the science of living and leaving. Whether we seek righteous living—dharma; or we want to learn business or administration, economy or abundance—artha; or we want to create the best rich lifestyle—kāma; or we want to be a leader and want the enriching life of being enlightened mokṣa, for all these purposes, we don't need anything other than the Mahābharāt!

Study each character. We will not find any more characters in our life than the characters described in the Mahābharāt!

Any character we see in our life is mapped to Mahābharāt's one character. They are either half or full representation of some character.

To know how to handle them and even handle yourself, just see how Śrī Kṛṣṇa handles them and handle them the same way. The Mahābharāt war is a representation of life as it was lived in that age.

Vyāsa, its author is an unbiased historian who recorded the whole history as it happened without trying to apply any makeup. People ask whether the Mahābharāt war happened at all!

If the Mahābharāt was a story and not history, Vyāsa should receive multiple Pulitzer prizes for his highly creative work! The Mahābharāt is the longest literary work in the whole world with hundred thousand Saṃskṛit verses—the longest poem ever written with such delicate harmony of unmatched poetic perfection. It is larger than the Greek epics. Vyāsa had no computer, no tape recorder with speech-to-text capabilities. He dictated and Bhagavān Ganeṣa wrote it down!

• Yudhiṣṭra is embodiment of Integrity the power of words, vāk śakti.
• Bhīma is embodiment of Authenticity the power of thoughts, mano śakti.

Arjuna is embodiment of Responsibility—the power of feeling, prema śakti.

• Sahadeva is embodiment of Enriching the power of living, ātma śakti.

  • Nakula is embodiment of causing reality for others.

• Śakuni, the maternal uncle of Duryodhana embodies the pattern of self-hatred, which is cunningness personified.

• Droṇa represents all the best knowledge one imbibes and the teachers one encounters, who guide us but are unable to take us through to the ultimate flowering of enlightenment. It is difficult to give them up since one feels grateful to them. This is where the Enlightened Master, the incarnation steps in and guides us.

• Duryodhana, represents one's ego or root-pattern, the most difficult to conquer as it leads one to selfdestruction. One needs the full help of the Master here. It is subtle work and even the Master's help may not be obvious, since at this point, sometimes the ego makes us deny and disconnect from the Master as well.

• Karṇa is the repository of all good deeds and it is his good deeds that stand in the way of his own Enlightenment. Śrī Kṛṣṇa has to take the load of Karṇa's puṇya, his meritorious deeds, before he could be liberated. The Enlightened Master guides one to drop one's attachment to good deeds arising out of what are perceived to be charitable and compassionate intentions. He also shows us that the quest for and the experience of enlightenment is the ultimate act of compassion that one can offer to the world. Bhagavan Ṣri Kṛṣṇa, the 8th most powerful purnāvatar of Ṃaha Viśnu, is the embodiment of pure celebration, boundless love, compassion, and completion.

Bhagavan Ṣri Kṛṣṇa is the only incarnation demonstrating and expressing Ṣarva Ṃangalatva all the auspicious qualities and all dimensions of an avatar during His physical happening. The līla Bhagavan Ṣri Krsna is one of sheer innocence and simplicity, in a peace-loving, diplomatic, conflict-free way.

Karṇa is the repository of all good deeds and it is his good deeds that stand in the way of his own Enlightenment. Śrī Kṛṣṇa has to take the load of Karṇa's puṇya, his meritorious deeds, before he could be liberated. The Enlightened Master guides one to drop one's attachment to good deeds arising out of what are perceived to be charitable and compassionate intentions. He also shows us that the quest for and the experience of enlightenment is the ultimate Till now everyone blames Bhagavan Sri Krishna for this Kurukshetra war but that's the greatest sacrifice Bhagavan Sri Krishna did to save the planet Earth. If Kurukshetra was not conducted at that time under the controlled conditions and direct supervision of Bhagavan Sri Krishna, planet Earth would not have survived more than three years.

act of compassion that one can offer to the world. Bhagavan Ṣri Kṛṣṇa, the 8th most powerful purnāvatar of Ṃaha Viśnu, is the embodiment of pure celebration, boundless love, compassion, and completion. Bhagavan Ṣri Kṛṣṇa is the only incarnation demonstrating and expressing Ṣarva Ṃangalatva all the auspicious qualities a nd all dimensions of an avatar during His physical happening. The līla Bhagavan Ṣri Krsna is one of sheer innocence and The wide spread availability of the Astra shastras without Shastra, without the knowledge and vision, was posing a huge threat to the whole of humanity and planet Earth, and for life itself. The greatest achievement of Bhagavan Sri Krishna is destroying all the weapons in one controlled condition and saving planet earth, eliminating the nuclear weapons and the knowledge of these nuclear weapons to save humanity from total annihilation.

simplicity, in a peace-loving, diplomatic,

conflict-free way.

Bhagavad Gītā appears in the heart of Mahābhārat in Bhīṣma Parva, the sixth chapter of its eighteen chapters. Veda Vyāsa, the narrator, in glorifying the Gītā sings, 'the one who drinks the water of Ganges (the sacred river for Hindus) attains liberation, what to speak of the one who drinks the nectar of Gītā?

Gītā is the essential nectar of the Mahābhārat, bhāratamṛta sarvasvam as it is directly spoken by Nārāyaṇa, Bhagavān kṛṣṇa Himself.'

The armies assembled in the vast field of Kurukṣetra, now in the state of Haryana in modern day Bharat. All the kings and princes were related to one another, and were often on opposite sides. Facing the Kaurava army and his friends, relatives and teachers, Arjuna was overcome by remorse and guilt, and wanted to walk away from the battle out of total powerlessness unbecoming an invincible warrior among warriors.

Śrī Kṛṣṇa's dialogue with Arjuna on the battlefield of Kurukṣetra out of His utmost concern and love for him and humanity is the content of Bhagavad Gītā. Of its seven hundred and forty-five (745) verses, Bhagavān Śrī Kṛṣṇa sings the Gītā in six hundred and twenty (620) verses responding to Arjuna's fifty-seven (57) enquiries.

Śrī Kṛṣṇa persuades Arjuna to give-up his powerlessness unfitting an Ārya—the spiritually evolved one who understands human life and urges him to raise himself again as Parantapa—the conqueror of enemy, and take up arms and vanquish his enemies. They are already dead,' says Śrī Kṛṣṇa, 'All those who are facing you have been already killed by Me. Go ahead and do what you have to do. That is your responsibility. Do not worry about the outcome. Leave that to Me.'

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

arjuna uvāca madanugrahāya paramaṁ guhyaṁ adhyātmasaṁjñitam | yat tvayoktaṁ vacas tena moho' yaṁ vigato mama

Arjuna says: 'O Lord! By listening to Your wisdom on the supreme secret of Existence and your glory, I feel that my delusion has disappeared.'

Krsna reveals Himself as not just an incarnation, but as also the very source from which everything flows. He is the source of all sources, the cause of all causes, the source of all the worlds and universes.

Bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā | tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam

O Lotus-eyed Kṛṣṇa! I have listened from You in detail about the creation and destruction of all living beings, also Your inexhaustible greatness.

Kṛṣṇa reveals Himself as not just an Incarnation but as also the very source from which everything flows. He is the Source of all sources, the Cause of all causes, the source of all the worlds and Universes.

evaṁetadyathāttha tvam ātmānaṁ parameśvara | draṣṭumicchāmi te rūpam aiśvaraṁ puruṣottama

O Parameśvara, Lord Supreme, though You are here before Me as You have declared Yourself, I wish to see the Divine Cosmic Form of Yours, Puruṣottama, Supreme Being.

Nara, the man, meets Narayana, the Divine.

manyase yadi tacchakyaṁ mayā draṣṭumiti prabho | yogeśvara tato me tvaṁ darśayātmānamavyayam

O Prabhu, my Lord, if You think it is possible for me to see Your Cosmic Form, then please, O Yogeśvara, Lord of Yoga and all mystic power, kindly show me that Imperishable Universal Self.

Before entering into the experience, you must have the courage to take whatever comes ... When you have the experience, have the courage to go with it. With the Divine, nothing is too much.

)/-0/$)

In the minds of many, Krsna is considered an incarnation. It is in this chapter that Krsna reveals Himself as not just an incarnation, but as also the very source from which everything flows. He is the source of all sources, the cause of all causes, the source of all the worlds and universes. Arjuna has already heard from Krsna about everything that he needs to do. Arjuna's questions have all disappeared; his doubts and delusions have dissolved.In the previous chapter, Krsna explains to Arjuna who He really is.

Despite the faith that Arjuna has in Krsna, he has doubts, too. Doubts and faith are two sides of the same coin. You cannot have one without the other. At the intellectual level, Arjuna had shed his doubts. At the emotional level, he had shed his doubts. But at the being level, at the very core of his being, Arjuna was still troubled by what he was about to do. Arjuna has no one else to ask but Krsna. Intuitively, Arjuna sees his own Self in Krsna. Nara, the man, meets Narayana, the Divine. Arjuna knows at the depths of his being that Krsna, and Krsna alone, can provide the answers to the doubts that have risen within him.

Step by step, Krsna clears Arjuna's doubts. First, Krsna addresses Arjuna's doubts of the intellect. Krsna explains to him the misconceptions that Arjuna has from the literal reading of the scriptures and what he has understood to be right and wrong. 'All the people in front of you are already dead, ' says the Lord, 'I eliminated them long ago; why are you then worried? Do what you need to do.' And now, finally, the time has come for Arjuna to see Krsna as He truly is.

Arjuna is standing on the last step. He beseeches, 'My delusion has been dispelled and I am now aware of Your divinity. Please show me now who You really are.' And yet, Arjuna still hesitates. He wants to know, but he is not sure if he can bear to experience the truth. He says one phrase clearly, 'If you think I can behold Your form, ' which indicates that there is already some fear in him.

When you have the experience, have the courage to go with it. With the Divine, nothing is too much. Ramakrsna asks Vivekananda, 'If you see the amrtasagara, the ocean of nectar, how will you drink from it?' Vivekananda says he would become a fly, sit by the edge of the ocean and begin to drink it slowly. Ramakrsna says, 'Fool! Jump into it and Drink!' Vivekananda fears that he would die if he did that. Ramakrsna says beautifully, 'It is the ocean of nectar, how will you die?'

Amrta means nectar, that which guarantees immortality. By drinking it you cannot die. How would you die by jumping into the ocean of Immortality? Here, Arjuna says, 'If you think I can behold your cosmic form…' Arjuna wants the experience, but puts the responsibility on Krsna. He wants the sweet, but not Diabetes! Of course, the divine sweet can never make you a Diabetic.

To help the child understand how being in a mature space and shedding one's logic and ego can prepare you to enjoy powerful divine experiences.

• Do you think Universal Consciousness can be experienced?
• Why do you think Arjuna was slightly hesitant to experience the truth of Krsna's real form?
• Why do you think Arjuna was chosen by Krsna to receive this great darshan?
• What do you think qualifies a person to receive such a powerful experience as Arjuna did with Krsna?

--/ *! /# 4}

• 1. Paper
• 2. Sketch pen
• 3. Pencil

Give each child the materials needed. Ask each child to draw the universe including the solar system and other neighboring galaxies. Conclude the topic by summarizing the important details. Follow up with reinforcing that Success is nothing but you having confidence in yourself and others having confidence in you.

Connect to the fact that we are a part of the universe. We must have gratitude towards the universe for providing an opportunity to be a part of it. We must save our universe. We must not waste nature's products. When we take the universe for granted and abuse the natural resources, it will lead to natural calamities like floods, tsunamis, and earthquakes.

-*! /# 4

• 1. Paper pen
• 2. Pencil

Encourage each child to write a letter to their friend and a letter to another person whom they hate a lot. They have to write only good points about them. Encourage each child to give the letter to whomever they wrote.

This work shop enables them to understand there is always good in bad and bad in good. There is always strength in weakness and weakness in strength. Have gratitude towards everything.

*! /# 4

Part 2: Bhagavad Gita Chapter 11 - Collection_English_part_2.md

Try to take the students to visually challenged and auditory challenged (differently abled) schools in your neighborhood and ask the children to come back to class and discuss their thoughts. The exercises helps us to look within ourselves and see how we truly feel about those around us and how we can build our own consciousness by responding positively to life and others. With divine energy, the effect is always positive, never negative. You cannot die in the amrtasagara, the ocean of nectar. When it comes to the Divine, all you need to do is jump into it with your whole being. All you need to do is to relax into it for transformation.

It is not important what others think; what is important is what we think. We should be ready to take the responsibility and face whatever comes. Even simple truths or experiences cannot be given so easily, since the receiver must have the maturity to hold what he has received.

The Divine

Eye

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

śrībhagavānuvāca paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ | nānāvidhāni divyāni nānāvarṇākṛtīni ca

Bhagavān says: O My dear Pārtha, behold now My hundreds and thousands of forms, of infinite divine sorts, of infinite colors and shapes.

It is definitely possible to experience this truth, this cosmic form, in our lives. Never think, 'This is not for me.' It is for everybody!

paśyādityān vasūn rudrān aśvinau marutastathā | bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata

O Bhārata, see here the different manifestations of the Ādityas, the Vasus, the Rudras, the Aśvins, the Māruts and all other gods. Behold the many wonderful forms which no one has ever seen before.

There are so many forms and manifestations of the different energies that humans have not even heard of. Krsna, in His infinite compassion and love for Arjuna, shows him all these wonderful forms.

ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram | mama dehe guḍākeśa yac cānyad draṣṭumicchasi

O Arjuna, see at once now in this body of Mine, the whole Universe completely in this one place, all the moving and the unmoving, and see everything else you desire to see also.

The energy of Arunacala takes care just by your being near it. 'Let me give you the third eye, to enable you to experience the universal, consciousness.'.You need to understand

na tu māṁ śakyase draṣṭum anenaiva svacakṣuṣā | divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram

But you cannot see Me with your own physical eyes. Let Me give you the Divine eye; Behold My Divine power and opulence!

You cannot see my form with ordinary eyes. To behold this form, you would need divya netra, the third eye or the divine eye

)/-0/$)

Krsna says, 'O Partha, behold the hundreds and thousands of my divine forms. These are diverse divine forms, of diverse colors,shapes and sizes. O Bharata, see the different manifestations of Aditya, Vasu, Rudra, Asvini Kumaras, Marut and many wonderful beings whom no one has ever seen before.' But before He gives darshan of the universal form, He makes an important and beautiful statement, 'O Arjuna! You cannot see my form with ordinary eyes. To behold this form, you would need divya netra, the third eye or the divine eye. 'Divya dadami te chakshu..' Let me give you the divine eye to enable you to see and experience Me.' From this verse He starts giving the VisÁvar¦pa darsÁana - Vision of His Cosmic Form.

Krsna says, 'O Arjuna, may you start seeing whatever exists, the sthavara and the jangama (immovable and movable), the universe that no ordinary man can see. Even the great sages have not seen this sight and are not aware of it.' Arjuna was an intimate friend of Krsna and their attachment to each other as friends was deep. They had known each other from their early years and even though Krsna was close to all the Pandava brothers and also the Kaurava, His bond with Arjuna was special.

Over and above their friendship, Arjuna was a very intelligent and learned man in his own right.

But neither the deep friendship nor his intelligence or wisdom could give Arjuna any idea of the real nature, the true nature of Krsna, and about His many facets. There are so many forms and manifestations of the different energies that humans have not even heard of. Krsna, in His infinite compassion and love for Arjuna, shows him all these wonderful forms.

Now Krsna gives Arjuna the power to see what is happening in the whole universe, not only in the present, but in the past and the future also! Can the divine form be seen? What is the qualification to see the divine form? What really happens when you see the divine form? I tell you categorically – it is possible to see the divine form. There are many enlightened masters who have experienced this consciousness. Next, what is the qualification?

Basically, by giving this experience to Arjuna, Krsna proves that there is no need for any qualifications, because Arjuna himself has no qualifications. Arjuna neither took the responsibility nor understood fully the teachings of Krsna. He was simply fortunate to be in the presence of Krsna, that's all. Likewise, you too are fortunate to be here and not caught in some traffic jam! There were thousands of possibilities for you to be elsewhere; so many options were available to you. But out of all of them,you chose to be here. This is the only qualification required.

One of the problems is that even if you are qualified, you do not have the trust or belief that you are qualified! This is because society and religious preachers have blamed you continuously for many things and created a kind of guilt in you. At the most, the only qualification can be said to be openness. If you did not have it, you would not come here every day. We never allow the belief that we have the qualification to enter into our being. I tell you, drop everything! You are qualified by your very presence here!

The vision of 360 degrees is what Krsna means by divyacaksu, trinetra, divine eye or third eye, also called ajna chakra. When this eye opens you will see 360 degrees not only in the horizontal but in the vertical dimension, too. You will see the whole Existence as You, and experience it as You. This experience is what Krsna calls as cosmic consciousness.

To assist in preparing the child in receiving the darshan of Bhagavan Sri Krishna

• Do you think the divine form can be seen?
• If yes, how?
• What are the words used to describe Krsns's "Vision of the Cosmic Form?"
• What have you cognized from Swamiji's experience of 360 degree?

--/ *! /# 4}

• 1. Paper
• 2. Sketch pens,
• 3. Pencil

Ask the children to draw bio-memory and muscle memory in a pictorial format.

Integrity and authenticity is your bio memory and the purpose of your birth. The purpose of happening as taught to you by society is your muscle memory. Because it is taught to you by society, it is superficial, it has only the strength of your muscle memory.

-*! /# 4

• 1. Torch light

Use a torch to show different finger shadows on the wall in a darkened room. 1. Flash the light on the wall. 2. Place your hands in front the torch and try to make images.

When we see shadow images on the wall we may each recognize it as a different object due to our unique perception. Upon discussion, one should be able to share their ideas and also create a space of listening for others who may have different ideas and wish to share Your mind shows things differently every moment. Do not be cheated by your mind. Do not be destabilized by your mind. Go on practicing integrity.

*! /# 4

Ask the children to write how they react differently to different situations, and then discuss with each other. For example, how they react when their mom shouts at them in the toy shop. How they react when mom shouts at them in front of a group. How they react when mom shouts at them when they did not do well in their studies. Your mind shows things differently every moment. Do not be cheated by your mind. Do not be destabilized by your mind. Go on practicing integrity.

Review each exercise and discuss how it has created a shift in your thinking and perception of yourself and others. By extending positive thoughts, the frequency we carry will increase and help us to achieve growth and expansion in many areas of our lives, all we need to do is openly say "Yes" to the master.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

sañjaya uvāca evamuktvā tato rājan mahāyogeśvaro hariḥ | darśayāmāsa pārthāya paramaṁ rūpamaiśvaram

Sañjaya said: O King, having spoken thus, the great Lord of Yoga,Mahā Yogeśvara Hari (Kṛṣṇa), showed to Arjuna His supreme Cosmic form

Though Krsna says that this form is being shown only to Arjuna, by default Sanjaya has the great fortune to witness and participate in this vision.

aneka-vaktra-nayanam anekādbhuta darśanam | aneka-divyābharaṇaṁ divyānekodyatāyudham

Infinite mouths and eyes, with infinite wonderful sights, infinite divine ornaments, with numerous divine weapons up- lifted.

Now Arjuna sees 360 degrees in both horizontal and vertical dimensions. He sees the whole universe, all the people on the battlefield, all of them inside Krsna, as the universal consciousness. He sees the Whole as his own

being

divya-mālyāmbara-dharaṁ divyagandhānulepanam | sarvāścaryamayaṁ devam anantaṁ viśvatomukham

Arjuna saw this Universal form wearing divine garlands and clothing, anointed with celestial fragrances, wonderful, resplendent, endless, with faces on all sides.

What Arjuna saw was beyond his understanding. Wherever he looked was Krsna; Krsna in many forms, many shapes, many nonforms, and non-shapes. There are no words to describe what Arjuna

saw.

divi sūryasahasrasya bhaved yugapad utthitā | yadi bhāḥ sadṛśī sā syād bhāsastasya mahātmanaḥ

If the splendor of a thousand suns were to blaze all together in the sky, it would be like the splendor of that mighty Being.

In the body of the supreme Lord, Arjuna saw the whole universe divided in different ways and at the same time united in one form. The universe is divided into many parts such as the sun, moon, earth, planets and other bodies in space. Here he sees all of them as one

form.

)/-0/$)

These verses show the unlimited, never-ending, wonderful, all pervading nature of the Lord. Ramakrsna says that when he experienced the form, the cosmic consciousness, he could not pluck a single flower from a plant, because he felt that all the plants were garlands offered to God. In that mood, plucking a flower hurts. A wild animal responds peacefully to your presence. There is no violence in cosmic consciousness. There is only acceptance and inclusion.

This is what Arjuna saw in the universal form, an unlimited number of mouths, eyes, and wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments. Many divine scents were smeared all over His body. All was wondrous, brilliant, unlimited, all-expanding. Here he sees an unlimited number of mouths and eyes in Krsna. Now Arjuna sees 360 degrees in both horizontal and vertical dimensions.

He sees the whole universe, all the people on the battlefield, all of them inside Krsna, as the universal consciousness. He sees the Whole as his own being.

There is no boundary to Krsna's universal form. The word Visnu, which is his real form, means one who expands infinitely. The splendor that Sanjaya talks about is beyond anything the mind can comprehend, because it is the source of all splendors.

Notice, it is Sanjaya speaking these words, not Arjuna. Sanjaya is far from the battlefield and has been given the power to see what happens on the battlefield, so that he can describe the events to his king Dhrtarastra. Though Krsna says that this form is being shown only to Arjuna, by default Sanjaya has the great fortune to witness and participate in this Vision.

Arjuna is awestruck and is in silence. He is yet to speak. What he has witnessed is beyond anything that he could have imagined or asked for. But the silence is a very active silence. It is a silence in which he experiences the truth of Krsna. It is a silence in which he is actively participating in the process and is being immersed. Sanjaya then summarizes Arjuna's reaction to the divine form of Krsna in the last few verses. Arjuna is still silent and it is Sanjaya who describes what happens. What Arjuna saw was beyond his understanding.

Wherever he looked was Krsna; Krsna in many forms, many shapes, many non-forms, and nonshapes. There are no words to describe what Arjuna saw. How does one describe what is beyond the mind, beyond logic, beyond words, beyond all comprehension? In the body of the supreme Lord, Arjuna saw the whole universe divided in different ways and at the same time united in one form. The universe is divided into many parts such as the sun, moon, earth, planets and other bodies in space. Here he sees all of them as one form.

Arjuna is able to see the whole and at the same time all the parts. Even the word hologram, that we now so commonly use to describe the totality of something preserved in a fragment, does no justice to Arjuna's vision. In a hologram, one needs to make the effort to see the whole in the fragment. In this divine vision granted to Arjuna the whole existed with the part with no separation, no discontinuity. The whole was part and the part was whole.

Of all the people on the battlefield of Kuruksetra, only Arjuna had this great fortune to behold the cosmic vision of Krsna. Only he was granted the boon of divine vision to see the entire universe within Krsna. The vision that Arjuna beheld enveloped him completely. He was, in fact, part of that vision

To help the child understand that, ourselves, and those around us are all part of the whole cosmic consciousness.

1 .Why did Arjuna become silent? 2.Who were also blessed to see this entire leela and be a part of it. 3. What is the meaning of the word "Visnu"

• 1. Paper
• 2. Sketch pens,
• 3. Pencil

Ask each child how each one loves their country, family and their mother. Encourage each child to talk about the country, family and mother. Next ask them to draw about the country, family and mother.

There is no boundary to Krsna's universal form.

-*! /# 4

• 1. Chart paper Sketch pens or markers Scissors

Help the children cut chart paper into small rectangles in the size of playing cards. Using the list below about love, write on each card one part of the word pair. Example: (Written on one card) "Inner Space" (then The wordpair matching the first card) "Where you experience love". So these 2 cards make up a pair. You can draw a heart shape on the back of each playing card to make them look uniform. mix the cards and encourage the children to find the matching pairs again.

Most things die down or disappear over time.Anything created out of the space of completion stands eternally.

• Inner Space Where you experience love

• Ego "Mine"

• Attention Concentration

• Awareness Alert

• Love Brings Unity and Courage

• Watching Breath No Thought

• Thoughts Inner Chatter

• Causeless Love Love without a Purpose

• D e ep S l e ep No Thoughts, No Attention

• Too Much Chocolate Showing Love with a Purpose Restlessness - Bored Desire

• Greed No Love in Inner Space

• Cosmic consciousness Acceptance and Inclusion Visnu - One Who Expands Infinitely

• Sanjaya Power to see what happens on the Battlefield

• King Dhrtarastra Listens to description of the events on the Battlefield Kuruksetra battlefield in Bhagavad Gita The body of the supreme Lord Krsna - The whole universe Arjuna - Great fortune to behold the cosmic vision of Krsna Sun, moon, earth, planets and other bodies in space parts of the universe

*! /# 4

Encourage the students to discuss how there are many parts to themselves. How much of them do they feel each part to be? For example: - How much of you is a worker - Do you feel you are very responsible, finish work on time. - How much of you is a person who likes shopping? Either I did not like to spend more time on shopping (or) I love to go shopping. - How much of you likes to be intelligent, creative, to dance, to read, to create poems (or) I like to sing or draw Encourage them to get a clear view of how much forms their mind and body. Yet they are one being. Although they are many parts, all of the parts are in one form.

There is no boundary to Krsna's universal form. The word Visnu, which is his real form, means one who expands infinitely. The splendor that Sanjaya talks about is beyond anything the mind can comprehend, because it is the source of all splendors.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

tatraikasthaṁ jagat kṛtsnaṁ pravibhaktamanekadhā | apaśyad devadevasya śarīre pāṇḍavastadā

There, in the body of the God of gods, the Pāṇḍava then saw the whole universe resting in one, with all its infinite parts.

It is a silence in which he experiences the truth of Krsna

tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ | praṇamya śirasā devaṁ kṛtāñjalirabhāṣata

Dhanañjaya, filled with wonder, his hair standing on end, then bowed his head to the God and spoke with joined palms

In this divine vision granted to Arjuna, the whole existed with the part with no separation, no discontinuity. The whole was part and the part was whole.

Part 3: Bhagavad Gita Chapter 11

In the body of the supreme Lord, Arjuna saw the whole universe divided in different ways and at the same time united in one form. The universe is divided into many parts such as the sun, moon, earth, planets and other bodies in space. Here he sees all of them as one form.

You need to understand this description, which is so beautiful. Later we shall enter into a meditation and pray to the Parabrahma Krsna to give us all a glimpse of what Arjuna received.

Arjuna is able to see the whole and at the same time all the parts. Even the word hologram, that we now so commonly use to describe the totality of something preserved in a fragment, does no justice to Arjuna's vision.

In a hologram, one needs to make the effort to see the whole in the fragment. In this divine vision granted to Arjuna the whole existed with the part with no separation, no discontinuity. The whole was part and the part was whole.

Of all the people on the battlefield of Kuruksetra, only Arjuna had this great fortune to behold the cosmic vision of Krsna. Only he was granted the boon of divine vision to see the entire universe within Krsna. The vision that Arjuna beheld enveloped him completely. He was, in fact, part of that vision.

Arjuna and Krsna grew up together from childhood. Krsna's sister Subhadra was Arjuna's wife. They had a deep relationship as friends. In this one moment, that relationship was redefined.

To easily understand your relationship with God

• What was Arjuna's reaction and feelings about this this beautiful revelation?
• Have you ever felt a desire to "see" God?
• What did you do?
• How far was Arjuna vision from the vision that he saw?

• 1. Paper to draw
• 2. Pencil
• 3. Colored Pictures of the many parts of the universe –

Let the children explore the many different parts of the universe, then choose one to draw

Arjuna is able to see the whole and at the same time all the parts.

-*! /# 4

Pick a partner or work as a group. Take turns. One draws or acts out the following words, and the other or others figure out what the word is. The acharya (teacher) can do the drawing and students can guess, or the students can each pick a word and the other kid can guess. The words are Krsna, Arjuna, sun, moon, meditation, childhood, friends.

Arjuna had this great fortune to behold the cosmic vision of Krsna. In this one moment, their relationship was redefined.

*! /# 4

Debate how the relationship between Arjuna and Krsna changed from the friendship of growing up together from childhood with Krsna's sister Subhadra becoming Arjuna's wife, to the new relationship between them after this cosmic vision happened.

Debate how the relationship between Arjuna and Krsna changed from the friendship of growing up together from childhood with Krsna's sister Subhadra becoming Arjuna's wife, to the new relationship between them after this cosmic vision happened.

Arjuna had this great fortune to behold the cosmic vision of Krsna. In this one moment, their relationship was redefined.

These verses show the unlimited, never-ending, wonderful, all pervading nature of the Lord. Ramakrsna says that when he experienced the form, the cosmic consciousness, he could not pluck a single flower from a plant, because he felt that all the plants were garlands offered to God. In that mood, plucking a flower hurts. A wild animal responds peacefully to your presence. There is no violence in cosmic consciousness. There is only acceptance and inclusion.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

arjuna uvāca paśyāmi devāṁstava deva dehe sarvāṁstathā bhūtaviśeṣa-saṅghān | brahmāṇam īśaṁ kamalāsana-sthaṁ ṛṣīṁś ca sarvān uragāṁśca divyān

Arjuna says; O God, I see all the gods in Your body and many types of beings. Brahma, the Lord of creation seated on the lotus, all the sages and celestial serpents.

The Divine is the cosmic union of all living entities

aneka-bāhūdara-vaktranetraṁ paśyāmi tvām sarvato'nantarūpam | nāntaṁ na madhyaṁ na punastavādiṁ paśyāmi viśveśvara viśvarūpa

I see Your infinite form on every side, with many arms, stomachs, mouths and eyes; Neither the end, nor the middle nor the beginning do I see, O Lord of the Universe, O cosmic form.

When you begin to see 360 degrees in both horizontal and vertical dimensions, there really is no beginning, middle, or end to see. It is a continuum

kirīṭinaṁ gadinaṁ cakriṇaṁ ca tejorāśiṁ sarvato dīptimantam | paśyāmi tvāṁ durnirīkṣyaṁ samantād dīptānalārka-dyutim-aprameyam

I see You with crown, club and discus; a mass of radiance shining everywhere, difficult to look at, blazing all round like the burning fire and sun in infinite brilliance.

Some of what he sees is formless energy. He perceives radiance more powerful than a thousand suns, blazing and dazzling, impossible to look at even with his newly endowed divine eye.

tvamakṣaraṁ paramaṁ veditavyaṁ tvamasya viśvasya paraṁ nidhānam | tvamavyayaḥ śāśvata-dharma-goptā sanātanastvaṁ puruṣo mato me

You are the imperishable; the supreme being worthy to be known. You are the great treasure house of this Universe. You are the imperishable protector of the eternal order. I believe You are the eternal being

What Arjuna sees is beyond any sensory perception, something that could be experienced in that moment in time, impossible to express

anādi-madhyāntam ananta-vīryam ananta-bāhuṁ śaśisūrya netram | paśyāmi tvāṁ dīpta-hutāśavaktraṁ svatejasā viśvam idaṁ tapantam I see you without a beginning, middle or end, infinite in power and many arms, The sun and the moon being Your eyes, the blazing fire your mouth, the whole universe scorched by Your radiance

When you begin to see 360 degrees in both horizontal and vertical dimensions, there really is no beginning, middle, or end to see. It is a continuum

As Arjuna is in the same consciousness as the Lord, this verse should actually start with 'Bhagavan uvāca' meaning 'the Lord said!' These statements are said to come from Him for us to record. These are beautiful ways that he describes the form. You may wonder why he does so. Please understand, he does so to inspire us to work to achieve this form and this experience, to move in this path. Arjuna is showing us the way.

He says, 'O Lord! I can see all the gods and deities in Your body. I can see the special union of living entities. I can see Brahma seated on the lotus flower. I can see all the sages and divine serpents. O Lord of the universe, I see many arms, stomachs, faces, eyes, and your limitless form. O universal form, I cannot see your beginning, middle, or end.'

As a matter of fact, when you begin to see 360 degrees in both horizontal and vertical dimensions, there really is no beginning, middle, or end to see.

It is a continuum. It is like seeing one of these special movies on a circular screen. Where would you describe the beginning to be, the end to be, or the middle to be? It is an infinite circle. The Divine is an infinite circle, with no beginning, no end, and therefore no middle. Without a beginning and an end, to talk about the middle makes no sense.

Part of what Arjuna sees here is the traditional representation of Lord Visnu. Visnu is always depicted with His weapons of mace and discus, the gada and cakra, and wearing the jewel-studded crown. Visnu is also depicted as resting on the ocean of milk, upon the giant serpent Adiseśa, with Brahma rising from Visnu's navel upon a lotus flower.

Some of what he sees is formless energy. He perceives radiance more powerful than a thousand suns, blazing and dazzling, impossible to look at even with his newly endowed divine eye. What Arjuna sees is beyond any sensory perception, something that could be experienced in that moment in time, impossible to express.

To be able to understand the unlimited attributes of the divine cosmic form of Sri Visnu.

• What words were used to describe Sri Viśnu's cosmic form as formless?
• What do you envision based on Arjuna's detailed description?
• What is the meaning of 'Bhagavan uvāca' ?

--/ *! /# 4}

• 1. Pencil
• 2. Paper Colours
• 3. Different examples of images of Lord Viṣṇu. For young children, have an outline drawing that they can colour in.

Encourage the children to connect to and draw Lord Viṣṇu.

Part of what Arjuna sees here is the traditional representation of Lord Viṣṇu. Viṣṇu is always depicted with His weapons of mace and discus, the gada and cakra, and wearing the jewel-studded crown. Viṣṇu is also depicted resting on the ocean of milk upon the giant serpent Adiseśa.

-*! /# 4

• 1. Chart paper
• 2. Pictures or coloured paper for a collage

et the child watch the videos of how Swamiji experienced seeing in 360 degrees. Alternative is to tell this story from his auto-biography INFERENCE:

When you begin to see 360 degrees in both horizontal and vertical dimensions, there really is no beginning, middle, or end to see. It is a continuum. It is an infinite circle. The Divine is an infinite circle, with no beginning, no end.

*! /# 4

Lord Visnu is known as the sustainer of the universe, when we take the universe for granted and abuse the natural resources, it can lead to natural calamities like floods, tsunamis, earthquakes, etc. Let the kids come together in groups to discuss ways in which they can positively contribute to sustain the resources of Earth.

In this chapter we see the cosmic form of Krsna through Arjuna's eyes. Krsna is complete fulfillment. His very life is a technique that leads you to enlightenment. His body language is a sutra for enlightenment. Understand that Rama will lead you to dharma, righteousness. If you follow what Rama did, you will have dharma, but with Krsna, you will straightaway have moksa, liberation! His very being is a technique. That is why there is a word in the Bhagavatam (ancient Hindu epic) called 'lila dhyana.' Just remembering the lila , the playful pranks of Krsna, is Meditation..

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

dyāvāpṛthivyor idam antaraṁ hi vyāptaṁ tvayaikena diśaśca sarvāḥ | dṛṣṭvādbhutaṁ rūpamugraṁ tavedaṁ lokatrayaṁ pravyathitaṁ mahātman

This space between earth and the heavens and everything is filled by You alone. O great Being, having seen Your wonderful and terrible form, the three worlds tremble with fear

Now he sees Krsna in all His manifestations, from the highest to the lowest frequency levels of energy, with nothing filtered.

amī hi tvāṁ surasaṅghā viśanti kecidbhītāḥ prāñjalayo gṛṇanti | svastī tyuktvā maharṣisiddhasaṅghāḥ stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ

Many celestials enter into You; some praise You in fear with folded hands; many great masters and sages hail and adore you

The wave in the ocean is part of the ocean. As long as it feels itself to be part of the ocean, there is no separation.

rudrādityā vasavo ye ca sādhyā viśve'śvinau marutaś coṣmapāśca | gandha-rvayakṣāsura siddhasaṅghā vīkṣante tvaṁ vismitāś caiva sarve

The Rudra, āditya, Vasu, Sādhyā, Viśvedeva, aśvin, Marut, Ūṣmapa and a host of Gandharva, yakṣa, Asura and Sidhha are all looking at You in amazement

When the wave experiences its own identity, creates its own identity, it no longer feels itself a part of the ocean. It feels itself to be a separate entity.

rūpaṁ mahatte bahuvaktranetraṁ mahābāho bahubāhūrupādam | bahūdaraṁ bahu-daṁṣṭrā-karālaṁ dṛṣṭvā lokāḥ pravyathitās tathāham

Having seen Your immeasurable form with many mouths and eyes, with many arms, thighs and feet, with many stomachs and frightening tusks, O mighty-armed, the worlds are terrified and so am I

What Arjuna perceives is what is always present, but which he normally has no capability to see. Now he sees Krsna in all His manifestations

nabhaḥspṛśaṁ dīptamanekavarṇaṁ vyāttānanaṁ dīptaviśāla netram | dṛṣṭvā hi tvāṁ pravyathitāntarātmā dhṛtiṁ na vindāmi śamaṁ ca viṣṇo

Seeing You, Your form touching the sky, flaming in many colors, mouths wide open, large fiery eyes, O Viṣṇu, I find neither courage nor peace; I am frightened

When Arjuna had his first glimpse of the cosmic Vision of Krsna, he identified with the Vision. There was no separation. Now, suddenly there is separation. Along with separation there is fear.

What Arjuna sees is beyond any sensory perception, something that could be experienced in that moment in time, impossible to express. Suddenly the scene changes in these verses. Arjuna is terrified. What he is seeing now is quite different from what he expected when he asked to see Krsna's divine form. Arjuna is now incoherent. What he keeps saying is neither logical nor well thought out. What he sees he reproduces to the best of his mental abilities. He says, 'You are without origin, middle, or end, with unlimited power. You spread throughout the heavens and through all other directions. O Supreme Soul, Paramatman, after having seen your wonderful form, all the worlds and the whole Universe are trembling with fear.

All the celestial beings are shuddering before this form, and entering into this formless form, some of them afraid, offering prayers with folded hands, along with hosts of realized sages praising this form in silent acceptance and wonderment.' There is no other record so clear about the cosmic frequency of the universal form as in the Gita.

What Arjuna perceives is what is always present, but which he normally has no capability to see. Now he sees Krsna in all His manifestations, from the highest to the lowest frequency levels of energy, with nothing filtered. But suddenly the form seems to change from the magnificent, comforting, and expanded form, to one that is now disturbing. It is still not clear to Arjuna what is happening, but he can anticipate that something he is about to see is not going to be as pleasant as what he had seen so far.

As long as these are under your control, you feel as if you are a leader; your ego is strong. But the moment these are taken away from you, you feel at a loss and no more a leader. You are just a drop in the ocean. He is afraid of that and is not able to stay in that same state.

What Arjuna sees disturbs him. 'O All pervading Visnu! I see You with your many radiating colors, burning fire in your gaping mouth, heating up the entire Universe with radiance, touching the sky, and Your form unnerves me. My heart trembles in fear, and I have no courage or peace to behold You.' Until now Arjuna was saying there was no beginning, middle, or end. Now he says the form is touching the sky; an indication that he is settling, coming down from the experience. Arjuna says he wants equilibrium, meaning that he wants his mind to be under his intellectual control. He wants to know the cause and effect, and feel that they are in his control.

The wave in the ocean is part of the ocean. As long as it feels itself to be part of the ocean, there is no separation. However, when the wave experiences its own identity, creates its own identity, it no longer feels itself a part of the ocean. It feels itself to be a separate entity. When it is time to merge back into that ocean, it is afraid. When it looks back at the ocean, with a feeling of separation, it feels afraid. When Arjuna had his first glimpse of the cosmic Vision of Krsna, he identified with the Vision. There was no separation. Now, suddenly there is separation. Along with separation, there is fear.

To eliminate the fear associated with unknown and formless divine entities of the universe.

Part 4: Bhagavad Gita Chapter 11

• Ø What do you think created a shift from Arjuna's bewilderment of Krsna's cosmic form to one of fear for Arjuna? Ø Why do you think Krsna felt it was important to reveal this vast form to Arjuna? Ø According to Arjuna's detailed description of the cosmic form, how do you perceive this image, describe in your own way.

--/ *! /# 4

--/ *! /# 4}

• 1. Paper
• 2. Pencil or pen

Encourage children to draw anything holding the pen or pencil between their toes. Ask them how they felt during the art project. Tell them they have accomplished a difficult task by stretching themselves.

Only when you stretch, you will be able to liberate yourself from the identify that you are carrying about you. The wave in the ocean is part of the ocean. As long as it feels itself to be part of the ocean, there is no separation. When Arjuna had his first glimpse of the cosmic Vision of Krsna, he identified with the Vision. There was no separation.

-*! /# 4

Encourage children to do some physical activities like tying knots, throwing at the target, obstacle course and now increase the degree of difficulty by stretching the goal of the activities to the next level.

Only when you stretch, you will be able to liberate yourself from the identify that you are carrying about you. The wave in the ocean is part of the ocean. As long as it feels itself to be part of the ocean, there is no separation. When Arjuna had his first glimpse of the cosmic Vision of Krsna, he identified with the Vision. There was no separation.

*! /# 4

Encourage the students to discuss: What do you think created a shift from Arjuna's bewilderment of Krsna's cosmic form to one of fear for Arjuna? Have they had an experience where first they had one feeling or understanding, then they had a memory or click or shift inside themselves and that changed their feeling or understanding? For example

• v They thought a dog was cute until they remembered someone got a dog bite and then they were scared of the dog
• v They thought their homework was impossible until they studied it and had had a click in understanding and were able to do it
• v They woke up in the night and were scared because it was dark, then they snuggled into their blankets and felt safe there and fell asleep again

ask them to discuss how their feelings or understanding changed.

Krsna appeals to the being level people who want an experience straightaway. Just by His will, He can give them that experience. He can give the experience of enlightenment to Arjuna just by showing him His cosmic form, Visvarupa Darsan! Krsna shows that He is in everybody and that everybody is in Him. Whether we are intellectually oriented, emotionally oriented or being level oriented, we can find our fulfillment in Krsna. When the intellect ripens, it becomes intelligence; when emotion ripens, it becomes devotion; when our being ripens, we become enlightened. All these three modes of enlightenment find their peak in Krsna. He can fulfill every being. Hence, he is called jagat guru, master of the whole universe.

Who Is

God?

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

daṁṣṭrākarālāni ca te mukhāni dṛṣṭvaiva kālānalasannibhāni | diśo na jāne na labhe ca śarma prasīda deveśa jagannivāsa

Having seen your fearsome mouths with blazing tusks like the fire of the end of the universe, I know not the four directions nor do I find peace. O Lord of the Deva, O refuge of the Universe, be gracious

he instinct to survive arises out of fear, from the svādiṣṭhāna cakra (fear energy center in your body), and the instinct to possess comes out of greed, from the mūlādhāra cakra (greed energy center in your body).

amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ sarve sahaivāvanipālasaṅghaiḥ | bhīṣmo droṇaḥ sūtaputrastathāsau sahāsmadīyairapi yodhamukhyaiḥ

All the sons of Dhṛtarāṣṭra with many kings of the earth, Bhīṣma, Droṇa, the son of the charioteer, Karṇa, with our warrior chieftains

Whatever You are is divine energy.

vaktrāṇi te tvaramāṇā viśanti daṁṣṭrā-karālāni bhayānakāni | kecidvilagnā daśanāntareṣu sandṛśyante cūrṇitair uttamāñgaiḥ

Into Your mouths with terrible tusks, fearful to behold, they enter. Some are seen caught in the gaps between the tusks and their heads crushed

It is only your fear that separates you from cosmic consciousness.

yathā nadīnāṁ bahavo'mbuvegāḥ samudram evābhimukhā dravanti | tathā tavāmī naralokavīrā viśanti vaktrāṇy abhivijvalanti

Even as many torrents of rivers flow towards the ocean, so too these warriors in the world of men enter Your flaming mouths

When we drop the instinct to survive, we become Krsna; we exist forever. We become Bhagavan, the universal consciousness.

)/-0/$)

In these verses Arjuna expresses his discomfort. Arjuna had earlier said that he beheld all the celestial beings in the cosmic vision of Krsna. Then he started feeling disturbed by the terrifying form that this vision changed into. From the high, when his hair stood on end, he slowly comes down. From this verse we should say, 'Arjuna uvaca!' meaning Arjuna says... It is no longer the divine state that Arjuna talks from. The moment he started feeling fear he descended to his normal state. You should understand that it is only your fear that separates you from cosmic consciousness.

There are two things that make you a human – the instinct to possess and the instinct to survive. The instinct to survive arises out of fear, from the Svadishtana chakra (fear energy center in your body), and the instinct to possess comes out of greed, from the Muladhara chakra (sex energy center in your body).

Here the instinct to survive has appeared and he has become Arjuna, the man. We do not understand that when we drop the instinct to survive, we become Krsna; we exist forever. We become Bhagavan, the universal consciousness. But most often, we hold onto the instinct to survive. Now Arjuna slowly comes down and becomes Arjuna, the man.

Arjuna exclaims, 'I see all the sons of Dhrtarastra, along with their allied kings, Bhisma, Drona, Karna, and other chief soldiers rushing into Your fearful mouths. I see some trapped with their heads smashed between Your teeth, ground into nothing.' He describes the whole scene. He sees the heavy losses on both sides; his own side, his warriors and generals, but even heavier losses on the other side, including Bhisma who is invincible, Drona and Karna who are unconquerable. By inference he sees his own victory in the end. However, this scene does not fill him with peace and comfort. Arjuna is terrified at this vision of destruction. The destruction of those whom he perceives as his mortal enemies leaves him with no comfort.

To understand how fear can create a barrier between us and the Divine.

• What is the meaning of "Arjuna uvaca?
• Explain why in these verses it is better to say "Arjuna uvaca" instead of "Krsna uvaca".
• What shift in emotion is Arjuna showing and how has this affected his vision?
• What two qualities make us human?
• Describe the effects of the Svadishtana Chakra.
• Describe the effects of the Muladhara Chakra.

--/ *! /# 4}

• 1. paper
• 2. Paper
• 3. colours

Encourage the children to draw and color their favorite pictures, and state that both must be done with their eyes closed. If they say they cannot do this, tell them that everything is a possibility so encourage them to try.

The possibility of "the possibility" gives you a breakthrough in life..

-*! /# 4

Sit straight, close your eyes Pray intensely to Parabrahma Krishna, the universal consciousness, in whatever name or form you know. Pray to this energy to give a glimpse of his being to you, to give at least a glimpse of experience of what Arjuna experienced, a glimpse of what all the enlightened masters experienced, to you.

Inhale and exhale as slowly as possible, as deeply as possible. Inside your head the whole universe is moving, the space in front of you in your inner space, the whole universe is moving! See the sun, moon, all the planets, the whole universe moving in your inner space, visualize intensely, clearly, the whole universe moving in your inner space.

Slowly, relax from the body, be one with universal consciousness, see very clearly you have become one with the universe, you are seeing clearly, the sun, moon, planets, stars, moving. Just disappear into universal consciousness, forget your name, form, profession, gender, country, forget your identity, just see the whole universe intensely. Just see the whole universe moving intensely, all the planets, stars, moon. Just disappear in the universal consciousness, just become nobody, lose your identity, let it disappear in the universal consciousness, experience the bliss, fulfilling bliss in the whole universe. Expand and disappear in the universe. Dissolve into the universal consciousness. Om Shanti, shanti, shanti. Relax.

Meditation given by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM for sloka 11.28

Pray to the universal energy, it responds to your thoughts, don't think your prayer is just dead words. They are living communication, it responds to your thoughts.

*! /# 4

We are hardly preoccupied with visualizations of our success; we are too busy with negative self fulfilling prophecies because of our past record. Negative patterns serve a vested interest so you keep the negative patterns alive and do not allow life to happen in you. Encourage the children to share to the group about a negative experience or problem that they had before winning. Encourage them to share that even when they had a successful outcome, they first had a negative experience.

For example, you had fear before you went on stage and did a successful performance. Or you were nervous before your black belt grading. Or you had an accident at home where you spilled some food and you worried about your parents' responses but they praised you for cleaning up. When you created your past record, you did not have the intelligence of looking into the possibility of the possibility. The possibility of the possibility gives you a breakthrough in life.

It is our constant conflict with Nature that leads to our suffering. Most of the time our actions are driven by instinct, the unconsciousness, where the samskaras reside. It has been designed by Nature to cope with life or death issues. Unfortunately, this system gets misused for all other mundane issues as well. If we learn to flow with Nature like the reeds in a river, we will always do the right thing.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

yathā pradīptaṁ jvalanaṁ pataṅgā viśanti nāśāya samṛddhavegāḥ | tathaiva nāśāya viśanti lokās tavāpi vaktrāṇi samṛddhavegāḥ

Just as moths hurriedly rush into the fire for their own destruction, So too these creatures rush hastily into Your mouths of destruction

The primal energy that the master is, has to be experienced in whatever manner it is presented, without expectations and fears.

lelihyase grasamānaḥ samantāl lokān samagrān vadanair jvaladbhiḥ | tejobhir āpūrya jagatsamagraṁ bhāsastavo'grāḥ pratapanti viṣṇo

Swallowing all worlds on every side with your flaming mouths You lick in enjoyment. O Viṣṇu, Your fierce rays are burning, filling the whole world with radiance

In every one of these moods, in each bhava, Krsna is still lovable, still reachable.

ākhyāhi me ko bhavānugrarūpo namo'stu te devavara prasīda | vijñātum icchāmi bhavantam ādyaṁ na hi prajānāmi tava pravṛttim

Tell me who You are, so fierce in form; salutations to You, O Supreme; have mercy. Indeed I know not Your purpose but I desire to know You, the Original Being

Krsna can be the friend, the master, the beloved, the child, the mother, and all combined.

The truth is that Arjuna is not in control. He has no clue about what is happening to him and around him. He is in the presence of a primal force, before which all that is obvious is his own insignificance. Victory and defeat seem to make no difference. The vision of destruction implies that he too is mortal. Arjuna is terrified.

Death is the ultimate fear.

Even the great warrior Arjuna trembles when faced with death. It is not that Arjuna is not aware of the inevitability of death or the nature of death.

Yet Arjuna is petrified. What is Arjuna so afraid of?

One thing, Arjuna does not expect the cosmic form of Krsna to be anything but loving and compassionate.

In every one of these moods, in each bhava, Krsna is still lovable, still reachable.

However, in the form that Krsna has presented now, the all-devouring monster as it were, Arjuna is unable to comprehend any aspect of Krsna that he has known.

For the first time, Arjuna realizes that the master cannot be predicted! The primal energy that the master is, has to be experienced in whatever manner it is presented, without expectations and fears. It is so easy to fall in love with a handsome master.

Krsna is the most beautiful of all the gods. He is so easy to fall in love with! To fall in love with a terrifying Kali or an impassive Siva is far more difficult. But anyone can love Krsna, and everyone does. No one expects Krsna to be terrifying.

So when Krsna presents another form to Arjuna, the ground literally slips from under Arjuna's feet. He has no support. He does not know where to turn for help. So Arjuna pleads, 'Please have mercy upon me. Tell me who You are. Tell me why You are here. I would like to know. I bow down to You.'

To understand how fear can create a barrier between us and the Divine

1. Why is Arjuna so terrified?

2. Why does Arjuna feel like he is not in control?

3. Why do you think death is considered an ultimate fear?

• 1. Pencil,
• 2. colours paper

Encourage the children to draw the cosmos.

Arjuna sees the cosmic form of Krsna

• 1. Pen, pencil, chalk paper

Encourage the children to use pen or chalk and draw a picture in the air. Then ask them to draw the picture on paper or on the board.

The primal energy that the master is, has to be experienced in whatever manner it is presented,

*! /# 4

Topic for discussion is "Arjuna realizes that the master cannot be predicted!" Encourage the children to discuss

• What did Arjuna expect from Krsna ?

• What do they expect from Krsna ?

• How do they relate with the Krsna they heard about today: the cosmic, primal energy?

• What do they feel about Arjuna when he says, 'Tell me who You are. I bow down to You.'?

• Help them understand that even when Arjuna is terrified he asks to know more, and he doesn't run away and hide.

In his heart he knows that what he is about to do is correct. But when faced with the reality , Arjuna loses his will. Why? Arjuna was afraid. Only a courageous person will have the confidence to open himself up so transparently and expose his innermost fears and seek help. Arjuna is courageous.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Part 5: Bhagavad Gita Chapter 11

śrī bhagavānuvāca kālo'smi lokakṣaya-kṛt pravṛddho lokān samāhartumiha pravṛttaḥ | ṛte'pi tvāṁ na bhaviṣyanti sarve ye'vasthitāḥ pratyanīkeṣu yodhāḥ

Śrī Bhagavān says: I am the mighty world-destroying Time, I am now destroying the worlds. Even without you, none of the warriors standing in the hostile armies shall live.

When Krsna speaks of destroying and wiping out the world, He is talking about the destruction of the illusory physical and material world. He is the destroyer of fantasies, He is the destroyer of identities, He is the destroyer of egos, and He is the destroyer of all that is unreal.

tasmāt tvamuttiṣṭha yaśo labhasva jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham | mayaivaite nihatāḥ pūrvameva nimittamātraṁ bhava savyasācin

Get up and gain glory. Conquer the enemies and enjoy the prosperous kingdom. I have slain all these warriors; you are a mere instrument, Arjuna

Do work without getting attached to the result of work.

droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca karṇaṁ tathānyānapi yodhavīrān | mayā hatāṁstvaṁ jahi mā vyathiṣṭā yudhyasva jetāsi raṇe sapatnān

Droṇa, Bhīṣma, Jayadratha, Karṇa and other brave warriors have already been slain by Me; destroy them. Do not be afraid; fight and you shall conquer your enemies in battle

Krsna explains in these verses what He really is. 'I am time,' says Krsna. 'I devour and destroy the world.' This is one of the most potent truths uttered by Krsna in Gita. He has earlier talked to Arjuna about atman, about rebirth, about the nature of karma, about doing work without getting attached to the result of work, and about His glories.

For the first time, He takes off His mask and says matter-of-factly, 'I am the Destroyer.' He pulls no punches in responding to Arjuna's query, 'Who are you, and what is your purpose?' Time never stands still. It moves on. Nothing can stop the flow of time. Nothing can bring back time. Nothing can move time forward. Time destroys. The future constantly moves into the present, and then into the past. The sad part is that though we can only experience the present, we constantly try to escape the present.

We are forever caught in the fantasies of a future we know nothing about and the regrets of a past we never really lived when it was our present. Krsna is stating a simple fact here.

'With or without you,' He says, 'All these warriors will be dead. As time, I shall devour them. It is not you who are the cause. You can be the superficial reason. By being the instrument of their destruction, be the gainer of fame, wealth, and power.' It is easy to interpret these words of Krsna to mean that the future is predestined, since He says all these enemies of Arjuna will be destroyed. From this we can even interpret that His role is to protect the good and destroy the evil.

As Mahakala, time personified, Krsna destroys all, the good and the bad. Time does not differentiate. Time does not keep accounts of whether you did good deeds or bad. Time moves on and destroys the present into past, future into present and past.

As long as we flow with time, things happen as they should. When we resist and try to have things the way we wish them to be, rather than the way they would be, we get in the way. Like the rock that gets pounded by the river and eventually gets reduced to fine dust, we too get reduced to nothing by time. By imitating the reed in the river that bends offering no resistance, we can flow with time. Struggling to choose is not freedom. It is the bondage of the mind. There is no need to make a choice. Choice happens at the level

of the mind, not at the level of the being.

Choicelessness can be the choice. When Krsna speaks of destroying and wiping out the world, He is talking about the destruction of the illusory physical and material world. He is the destroyer of fantasies, He is the destroyer of identities, He is the destroyer of egos, and He is the destroyer of all that is unreal. It is important to understand what Krsna means in these words.

As the supreme consciousness, He too is the energy of Siva, the Rejuvenator. Siva is not the Destroyer as He is made out to be. He recreates by destroying. There can be no life without death.

Arjuna's dilemma was his fear of killing all those he loved and respected. He wondered whether he was causing the destruction of his entire lineage by doing this. In truth, Arjuna was fighting against the destruction of his own conditioning. His samskaras, past memories of parental, teacher related, and other conditionings were difficult to destroy. This great war is really the fight between Arjuna and his samskaras. Krsna once again takes responsibility for this destruction. Earlier there were only words. Now Arjuna had seen the destruction for himself. He had seen the Kaurava warriors being consumed by the destructive destination that Krsna had become. It was impossible for Arjuna to disbelieve what he had seen - Bhisma, Drona, Karna and othersdisappearing into the vast form of Krsna.

Now Krsna consoles Arjuna. 'You have seen the truth of what happens. They have been destroyed already.

Do not lose heart. Do what you have to do. Fight and destroy what remains, which is just the illusion of your fears.

To understand that we ought to live blissfully in the present moment and not succumb to the regrets of the past or the worries of the future

• 1. What cognition about time have you gained from this lesson?
• 2. What was Arjuna's dilemma?
• 3. Fill in the blank. Destruction is necessary for R_ j _ v_ n_ t _ _n.
• 4. What is the main idea Krsna has conveyed to Arjuna here?

• 1. Any picture,
• 2. plain sheet,
• 3. pencils or sketch pen.

Give the materials needed, encourage each child to keep the picture in front of them and ask them to draw the picture by keeping the paper behind.

When we focus, when we unclutch we can do difficult things easily.

Tapping using both hands in opposite direction

• 1. Each child is asked to tap both their hands on their thigh simultaneously in opposite directions. Start with a slow pace at first and then increase to a very fast pace. This activity needs coordination and concentration.

Children focus on being in the now by this activity. This needs full awareness, being in 'just now', focusing in the present unclutching all the past previous thoughts. "Just for being, we should feel grateful". And every second is a gift, enjoy and experience it.

Instruct the children to analyze and discuss as a group, what kind of personality they are, if they say they are a happy person ask them if they are happy all the time or do they change when undesirable events happen. If they say they are an angry person. Ask them whether they are always angry? We keep changing from one personality to another depending on the situations we encounter. We cannot say 'I am this'.

We cannot remain the same all the time, since we keep on changing our personality depending on the inputs we receive from society; it is true that 'I am unknown to myself.

The only certainty in our life is that when time moves on it is forever lost. However much we may regret and repent, nothing will change what has happened. But we do have the power, at the moment of the present, to shape our future. Predestination is simply the choice that we did not exercise. Only when we are aware, in the present moment, can we craft our future. Not when it is still the future and not when it slips into the past. We need to use all our intelligence, energy, and creativity to live blissfully in this moment, not in thoughts about the future or regrets about the past.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

sañjaya uvāca etacchrutvā vacanaṁ keśavasya kṛtāñjalirvepamānaḥ kirīṭī | namaskṛtvā bhūya evāha kṛṣṇaṁ sagadgadaṁ bhītabhītah praṇamya

Sañjaya said: Having heard this speech of Keśava, the crowned Arjuna with joined palms, trembling, prostrating himself, again addressed Kṛṣṇa, voice choking, bowing down, overwhelmed with fear

Krsna explains who He is; that He is the all-devouring time.

arjuna uvāca sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣy atyanurajyate ca | rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ

Arjuna says: O Hṛṣīkeśā, it is but right that the world delights and rejoices in Your praise. Rākṣasas fly in fear in all directions and all hosts of sages bow to You

Krsna extends everywhere and there is no place where He is not present

kasmācca te na nameran mahātman garīyase brahmaṇo'pyādikartre | ananta deveśa jagan-nivāsa tvam akṣaraṁ sad-asat tat paraṁ yat

And why should they not bow to Thee, O great soul, greater than all else, the Creator of even Brahma the Creator. O Lord of Lords, O infinite Being, O Abode of the Universe, You are the imperishable, that which is beyond both seen and the unseen

Arjuna salutes Krsna as the source of all beings, the creator of Brahma, who in turn created Prajapati, from whom all beings originated

tvamādidevaḥ puruṣaḥ purāṇas tvamasya viśvasya paraṁ nidhānam | vettāsi vedyaṁ ca paraṁ ca dhāma tvayā tataṁ viśvam ananta rūpa

You are the primal God, the ancient Being, the supreme refuge of the universe. You are the knower and the One to be known. You are the supreme abode. O Being of infinite forms, by You alone is the universe pervaded

The universe is divided into many parts such as the sun, moon, earth, planets and other bodies in space. Here he sees all of them as one form.

vāyur yamo'gnir varuṇaḥ śaśāṅkaḥ prajāpatis tvaṁ prapitāmahaś ca | namo namaste'stu sahasrakṛtvaḥ punaśca bhūyo'pi namo namaste

You are Vāyu, Yama, Agni, Varuṇa, the moon, Prājapati and the great grandfather of all. Salutations unto You a thousand times and again, salutations unto You!

The primal energy that the master is, has to be experienced in whatever manner it is presented, without expectations and fears.

namaḥ purastādatha pṛṣṭataste namo'stu te sarvata eva sarva | ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato'si sarvaḥ

Salutations to You, before and behind! Salutations to You on every side! O All! Infinite in power and Infinite in prowess, You are everything and everywhere.

In this divine vision granted to Arjuna the whole existed with the part with no separation, no discontinuity. The whole was part and the part was whole

)/-0/$)

Arjuna now reaches the third stage of his perception of Krsna's cosmic form. In the first stage, Arjuna's expectations of the glorious universal form of Krsna were fulfilled. He saw Krsna the way He expected: with His crown, discus and mace, with Brahma rising on a lotus flower from Visnu's navel. Next, as he was getting used to the enormity of the vision that he beheld, Arjuna found this form replaced by a terrible, all-devouring form of Krsna that filled Arjuna with fear. Arjuna cries out: 'Who are you? Why are you here?' Krsna explains who He is; that He is the all-devouring time.

Finally, recovering from the primal fear that had overcome him a few moments ago, Arjuna surrenders himself to Krsna.

At this stage, Arjuna understands who Krsna is. He understands what Krsna's purpose is. Arjuna's devotion is at its peak. He salutes Krsna as the source of all beings, the creator of Brahma, who in turn created Prajapati, from whom all beings originated. He salutes Krsna as the elements of Nature. Since Krsna extends everywhere and there is no place where He is not present, Arjuna salutes Him in all directions. Arjuna now truly appreciates the unfathomable magnitude of Krsna

• How has Arjuna's perception or understanding of Krsna shifted?
• How does Arjuna feel about Krsna at this stage?
• Using your knowledge from the previous lessons and what is revealed now, who do you think Krsna is?

--/ *! /# 4} -

• 1. Pencil,
• 2. color pencil Paper

Draw by using the friend's description Encourage the children to sit in pairs. One child starts to draw the picture using the description provided by their friend. Then the other friend can draw the picture by using the description provided by their partner.

Connect them to the fact, when you listen, just by listening you will transform the people

-*! /# 4

• 1. Encourage the children to sit in a circle. An adult will do a clapping pattern and the children will listen to the clapping pattern and repeat it. Now the adult does a different pattern and the children will follow it. Start with short patterns then try longer ones.

Make a picture collage on a chart paper of all the things that have withstood the test of time, for example: the Pyramids of Giza, Ajanta Ellora, sanskrit etc. Take color print out of pictures of these items and paste them on to the chart. Use color pens to add a title, captions, slogans, border etc.

Connect them to the fact, when you listen, just by listening you will transform the people

*! /# 4

Discuss the power of the 4 silences and how it can help you connect deeply with the divine consciousness within you. Silence is something which is very important in our life. All the time we keep chatting some or the other thing and think it is great. But the thing is that it is wasting our energy. Speaking useless things and chatting is like a lifestyle for all of us, but there is really no need for us to speak at all.

When you start living in integrity, the words which you use will drastically reduce , because you will use the words only which are really required and all the words which you speak will become reality. So silence is one of the basic things which you need to live in integrity.

There are 4 types of silence:-

• 1. Verbal silence -- this means you practically stop the amount of words you use. When you use only the words only which are required, you will analyze every word you use whether it is necessary or not and then only use that word.
• 2. 2. Mental silence no thoughts
• 3. 3. Emotional silence no emotions
• 4. 4. Conscious silence the being is in silence

When you follow verbal silence, all the other states of silences will follow, leading you to a deep listening which is the basic quality for you to become god.

When Krsna speaks of destroying and wiping out the world, He is talking about the destruction of the illusory physical and material world. He is the destroyer of fantasies, He is the destroyer of identities, He is the destroyer of egos, and He is the destroyer of all that is unreal. It is important to understand what Krsna means in these words. As the supreme consciousness, He too is the energy of Siva, the Rejuvenator. Siva is not the Destroyer as He is made out to be. He recreates by destroying. There can be no life without death. Krsna is the source of all beings, the creator of Brahma, who in turn created Prajapati, from whom all beings originated. He is the elements of nature, he extends everywhere and there is no place where He is not present

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

sakheti matvā prasabhaṁ yaduktaṁ he kṛṣṇa he yādava he sakheti | ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi

Whatever I have rashly said from carelessness or love, addressing You as Kṛṣṇa, Yādava, my friend regarding You merely as a friend, unaware of this greatness of Yours

Arjuna is one of the greatest examples of sakha bhāva, friendship relationship between master and disciple. Arjuna is in transition. After the vision, He has moved from sakha bhāva, friendship, to mahā bhāva, an enlightened relationship.

yac cāvahāsārtham asatkṛto'si vihāraśayyāsana bhojaneṣu | eko'tha va'py acyuta tat samakṣaṁ tat kṣāmaye tvām aham aprameyam In whatever way I may have insulted You in fun, while at play, resting, sitting or at meals, when alone with You or in company, O Acyuta, O immeasurable One, I implore You to forgive me.

It was because of the intense devotion that Arjuna had for Kṛṣṇa, that Kṛṣṇa gave him the invaluable gift of His divine form.

pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān | na tvatsamo'sty abhyadhikaḥ kuto'nyo lokatraye'py apratima-prabhāva

You are the father of this world, moving and unmoving. You are to be adored by this world. You are the greatest Guru; there is none who exists equal to You. O Being of unequalled power, how then can there be another, superior to You in the three worlds?

Krsna is the source of all beings, the creator of Brahma, who in turn created Prajapati, from whom all beings originated.

tasmātpraṇamya praṇidhāya kāyaṁ prasādaye tvāṁaham īśam īḍyam | pite' va putrasya sakhe' va sakhyuḥ priyaḥ priyāyārhasi deva soḍhum

Therefore, bowing down, I prostrate my body before You and crave Your forgiveness, adorable Lord. Even as a father forgives his son, a friend his friend, a lover his beloved, You should, O Deva, forgive me

Arjuna does not wish to carry that self-doubt and guilt with Kṛṣṇa. With integrity and authenticity, he completes with his guilt, his self-doubt and drops it in front of his friend, Lord and Master saying, 'Forgive me.' I tell you, completion with Master is enlightenment! If you just have completion with the Master, nothing else is required!

)/-0/$)

Arjuna is afraid again. Having seen what he has seen and understanding the unlimitedness of Krsna's form, he remembers that all this while he had treated Krsna like a friend, so casually. Instead of fear, guilt and remorse filed his being. 'I called You by Your caste name, Yadava, ' Arjuna cries out, 'I called You, 'Hey friend, Hey Krsna'. I knew not whom I was addressing, whom I was dealing with, please forgive me.' 'How could I have done this? Please forgive me for the love I had for You that made me careless in addressing You. Bear with me; forgive me as a father would a son, a lover his beloved and a friend, his mate.

A small story: With great sincerity and seriousness a devotee of Siva offered prayers to Siva's idol at his home altar every day for many years. He had no thought other than Siva, and all he desired was to have Siva's vision, His darsan, one day or the other.

Since nothing happened year after year and he was getting old, the devotee gave Siva an ultimatum, 'Either you appear before me, or I will seek an alternative. Before I die I need to have the Lord's darsan, so that I may be liberated.' Siva still made no appearance. After a few days the devotee bought and installed an idol of Visnu at his altar, replacing Siva. But he did not have the heart to throw Siva away, and merely moved Him to one corner, telling Him, 'See, I waited all this while patiently; all this is Your fault.'

Part 6: Bhagavad Gita Chapter 11 - Collection_English_part_6.md

The next morning, he lit incense as usual and placed it before the altar, this time in front of the idol of Visnu. To his irritation he found that the incense smoke was drifting towards the corner where he had cast out Siva. 'You need no incense!' he cried out, and covered the nose of the idol to prevent it from smelling the incense. The next moment he felt Siva standing in front of him, smiling.

The devotee was overcome with deep guilt and overwhelming emotion. 'Lord!' he cried, 'All these years I prayed to You without fail and You never appeared to me. Today, when I cast You out and covered Your nose You gave me darsan. Why?'

Siva said: 'It is only today that I became real to you, when you covered My nose. That is why I came to you now.' As his friend, Krsna was the reality to Arjuna.

Fear concerns the future. Guilt and remorse plague us from the past. Every single thing that we did could have been done differently. One by one, these negativities pour out of Arjuna and he is getting cleansed in the presence of the master

To understand that guilt and fear only destroys our consciousness.

• Why do you think Arjuna shifted to a space of guilt?
• What does he do to come out of it?
• In what way do you think feelings of guilt can affect our daily lives?

Encourage children to draw anything holding the pen or pencil between their toes. Ask them how they felt during the art project. Tell them they have accomplished a difficult task by stretching themselves INFERENCE

If the spray painting is done excessively on the sheet we cannot see the actual picture itself. Similarly guilt in the long run destroys our originality.

-*! /# 4

• 1. Chart paper
• 2. Pictures or coloured paper for a collage

Make the children sit in a circle. Use this activity to help the children understand guilt. Explain clearly to the children that we are playing a game. In this game, each child has to utter a few things, some of which are lies and some are truths. The other children have to identify when a lie is being told by observing the facial expression of the child who is lying. All children can take turns and play this game

When we are lying, our facial expression will show it clearly. When we do something which leads to guilt we cannot hide it.

*! /# 4

Many of you will have weak points in you like you are not good at something and others might tease you and you may fall for that. You may be short tempered. You may cry for anything even if it is small. It can be as small as you don't know how to brush your teeth properly. Now this might be something which is becoming an incompletion in you again. So what you do is, go in front of the group and declare that grey area in you. You may be thinking that others will not know that you have such a grey area, but the fact is that by your actions, the way you speak, the way you present yourself, people around you will know that you are like that. But when you go and declare that in front of the group , you will know that there is nothing to be guilty about and it just needs some completion.

here is no greater sin than carrying such guilt. What we did was not sinful; to carry the guilt with us is sinful. Arjuna is demonstrating to the rest of us the power of guilt; in this case, guilt that seems to arise from the deepest of love. In one sense he does not wish to carry that guilt with him. He drops it in front of his friend, Lord and master saying, 'Forgive me.'

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

adṛṣṭa-pūrvaṁ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṁ mano me | tadeva me darśaya devarūpaṁ prasīda deveśa jagannivāsa

After seeing this form that I have never seen before, I am filled with gladness but at the same time I am disturbed by fear. Please bestow Your grace upon me and show me Your form as the supreme personality, O Lord of Lords, O refuge of the Universe

Existence does not differentiate between good and bad, between beautiful and ugly.

kirīṭinaṁ gadinaṁ cakra-hastam icchāmi tvāṁ draṣṭumahaṁ tathaiva | tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte

O thousand armed Universal Form! I wish to see Your form with crown, four armed with mace, disc in Your hand. I yearn to see You in that form

A yogi is one who has passed beyond these emotional turbulences of the mind.

)/-0/$)

Arjuna now makes his final plea in these verses. 'Show me Your form that I am familiar with, ' he says, 'the One that I am comfortable with. I am grateful and overwhelmed by the visions that You have shown me, but what I am comfortable with is Your four-handed form, holding the discus and mace, as the Protector of the Universe. I am not comfortable; I am indeed fearful of the terrifying form of You as the Destroyer, however real it may be.' All of us are in the same situation as Arjuna.

We all have fixed ideas of what divinity is, what motherhood is, what love is, and what friendship is. Existence does not work that way. Existence does not differentiate between good and bad, between beautiful and ugly.

In the Vishnu Sahasranama, which is recited by Bhisma as he was awaiting his liberation, he describes Vishnu as 'Peaceful, emanating bliss…' If instead, Bhisma had used words to describe the fearsome attributes of Vishnu such as: 'Frightful destroyer, with burning mouths…' and so on, how many would recite the Sahasranama?

It is a different matter that most people who go through the motions of reading and reciting the thousand names of Vishnu do not understand a word of what they are saying!

A yogi is one who has passed beyond these turbulences. Arjuna at this point in time is yet to reach this stage. He still seeks the safety and comfort of the fourhanded divine Protector that he is used to, rather than the terrifying Mahakala.

To understand that a balanced mind will help us to cognize the true nature of the Divine.

• What delusion prevents us from truly seeing and accepting the cosmic form of the Divine?
  • In your own words, describe how you think Arjuna might be feeling at this point.
• What powerful cognition can you give someone who may be experiencing what Arjuna is expressing here?

-*! /# 4

• 1. Chart paper
• 2. Pictures or coloured paper for a collage

encourage the children to act out how they can go from emotional turbulence to equilibrium. You will say words like homework, pizza, scolding,, no money, and for each give time for The children to give first an emotional reaction like a grumpy face for homework, greediness for pizza, so on. Then encourage them to transition to a state of equilibrium. celebrate their ability to act this out and encourage them to use this approach in their life.

A yogi is one who has passed beyond these turbulences.

*! /# 4

Discuss "We all have fixed ideas of what divinity is, what motherhood is, what love is, and what friendship is. " have the children sit in a circle and take turns going round the circle for each word, so each one gets to say something about how they understand:

• divinity
• Motherhood
• love
• friendship
• Krsna
• arjuna

Krsna shows that He is in everybody and that everybody is in Him. Whether we are intellectually oriented, emotionally oriented or being level oriented, we can find our fulfillment in Krsna.

When the intellect ripens, it becomes intelligence; when emotion ripens, it becomes devotion; when our being ripens, we become enlightened. All these three modes of enlightenment find their peak in Krsna. He can fulfill every being. Hence, He is called Jagat Guru, master of the whole universe.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

śrī bhagavānuvāca mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt | tejomayaṁ viśvamam anantamādyaṁ yanme tvad anyena na dṛṣṭapūrvam

Bhagavān says: Dear Arjuna, I have favoured you with this transcendental form within the material world of My internal power. No one before you has seen this unlimited, brilliant form

He who decides how He reveals Himself to His devotees and disciples. It is a gift from the master, from the Divine

na veda-yajñādhyayanairna dānaiḥ na ca kriyābhir na tapobhir ugraiḥ | evaṁ-rūpaḥ śakya ahaṁ nṛ-loke draṣṭuṁ tvadanyena kuru-pravīra

O best among Kuru warriors, no one had ever before seen this Universal form of mine, for neither by studying the Vedas nor by performing sacrifices or charities, can this form be seen. Only you have seen this form

Effort prepares one for the receipt of this great gift, but it is not the only necessary condition for the gift to be showered.

mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṁ ghoramīdṛṅmamedam | vyapetabhīḥ prītamanāḥ punastvaṁ tadeva me rūpamidaṁ prapaśya

Do not be disturbed any longer by seeing this terrible form of Mine. Dear devotee, be free from all disturbances. With a peaceful mind, you can now see the form you wish to see

It is ultimately the surrender of the devotee to the master, like the surrender of the infant to the mother, that evokes this unconditional love.

sañjaya uvāca ityarjunaṁ vāsudevastatho'ktvā svakaṁ rūpaṁ darśayāmāsa bhūyaḥ | āśvasayām āsa ca bhītam enaṁ bhūtvā punaḥ saumya-vapur-mahātmā Sañjaya said:

Kṛṣṇa, while speaking to Arjuna, revealed His form with four arms, Then assuming His human form He consoled the terrified Arjuna

When the mind is wiped clean of its templates of comparison, it makes no difference if the Divine appears to be loving or terrifying. In both aspects one accepts Divinity.

)/-0/$)

Krsna consoles Arjuna in these verses. He is again His compassionate Self to his disturbed disciple. He tells Arjuna that no one, but no one, has had this great privilege of seeing His cosmic form that He had just displayed to Arjuna. No penances, no rituals, no amount of scriptural reading, and no other charities would gain this Vision for anyone. 'However, you are terrified. That is OK. See Me now in My normal form that you are used to worshipping.' Krsna is clear on this point. It is He who decides how He reveals Himself to His devotees and disciples. It is a gift from the master, from the Divine. It is not earned through effort. Of course, effort prepares one for the receipt of this great gift, but it is not the only necessary condition for the gift to be showered.

Of course, in this chapter Arjuna seeks Krsna's vision and it happens. It could have also happened without his seeking. The favor is for the Divine to give, not because we ask. It does not matter to Krsna that Arjuna seemingly spurns this gift and would like to see Him as He normally does. A mother's love for her child does not happen as a result of any effort on the child's part. The presence of the child spontaneously evokes the deep unconditional love of the mother for the child. It is ultimately the surrender of the devotee to the master, like the surrender of the infant to the mother that evokes this unconditional love.

To understand that there is no qualification to gain darshan of the divine, it is simply gifted to those chosen.

• What does Arjuna seek at this point of the darshan?
• How does Krsna respond to his request?
• What qualities must one have to gain darshan of the divine

--/ *! /# 4

• 1. Chart paper
• 2. Scissors
• 3. Sketch pens and/or Color pencils, Crayons

Each person should get a chart paper cut into a heart shaped card. There should be enough colouring materials for everyone to share. encourage the children to Make a card, and give it away to a complete stranger! Talk about the term "Causeless Love" – Love without a purpose. What it means and how to try it out with the people you meet. You can give an example of a new student coming to join their class, and with no ulterior motives or purpose, what is something you could to make him/her feel comfortable and welcome?

Ask each child for examples. The beautiful thing about causeless love is that although you are helping someone or giving someone love, for no personal gain: you are giving yourself love as well! Through loving others, you receive love too And it heals you from feeling restless. How can you feel uncomfortable when you are busy helping someone else? Feeling uncomfortable or shy is just thinking about yourself, worrying about what other people are thinking about you! But if you love someone else, you open your heart to give love, and you receive love through being open! "Love is meant to be shared!" "Love was not meant to stay in your heart, love is not love until you give it away!"

Explain that as an activity for causeless love, we are going to make a card, and give it away to a complete stranger! Why? Because that is a form of causeless love; giving something from your heart. With no purpose other than you love them as another being in this universe and want to make the whole world happy! Love is contagious, love is like a smile. Smile at someone, not just with your face, but with your heart, and they will feel the love and in turn smile at others. I believe we could make the whole world a happier place if we sent smiles all over the world creating positive energy! Allow each one to colour and decorate their card, and give their gift away to a complete stranger and come back with their story of whom they gave it to, and how it made them feel

Krsna consoles Arjuna in these verses. He is again His compassionate Self

-*! /# 4

• 1. Pencil
• 2. paper

Have enough paper and pencils for everyone. Each person will write the name of their classmates on separate sheets of paper. For each of the classmates, they will need to write three positive points. Gather the class together and talk about positive thinking. How important it is to be a friend and look at each other through eyes of love, remembering their good points and not their bad ones. Give each child a paper with all their friends' names on it and ask them to go to different corners to write 3 points about each person. When they are all finished, for each child, compile all the nice things that were written about them by other children on a new sheet of papers.

• v is fun to be around!
• v is great at art and draws and colours really well.
• v Is sweet and kind to those around him!

Give that to the respective children and ask them to decorate their paper with colour pencils. Ask them to read it aloud. Ask them how they felt. Instruct them to keep these lists about themselves to remember what a special individual they really are! Extension: Make a book mark with the list of positive notes and give to each child.

*! /# 4

Part 7: Bhagavad Gita Chapter 11 - Collection_English_part_7.md

• v 1 large Poster paper
• v Water colors,
• v Brushes
• v Any other preferred art/craft materials can be used: paints, crayons paper of different colors,
• v magazines,
• v newspaper
• v glue
• v Scissors

Have an experience creating as a group, not as an individual. let's make a collage for the topic love and compassion. Each child will add their own unique part but with the consideration that this is only a part of the whole picture/collage. ask the children to talk about how they plan to express their love and compassion using different colors or shapes etc. Which color or shape do they associating love with? Ask them for different words describing their emotions, understanding or experi©ences.

Have an experience creating as a group, not as an individual. let's make a collage for the topic love and compassion. Each child will add their own unique part but with the consideration that this is only a part of the whole picture/collage. ask the children to talk about how they plan to express their love and compassion using different colors or shapes etc. Which color or shape do they associating love with? Ask them for different words describing their emotions, understanding or experiences.

• Children are to sit in a circle on the ground or around the table.
• Explain the process of creating a collage together.
• ask then to them visualize then describe the colors or shapes they see, how would they paint the emotions they feel in their heart?
• Name the art project together, discuss the name as a group.

It is ultimately the surrender of the devotee to the master, like the surrender of the infant to the mother, that evokes unconditional love.

Love must flow from our being. Love happens when we experience cosmic consciousness, when we have a spiritual experience, when our ego disappears. Krsna lays out the whole technique for us, step-by-step. After a spiritual experience, so much gratitude flows from our being, so much love overflows from our being, that we start radiating it. We need not make an effort, it just flows. We cannot stop it. No one can show or experience love unless they have had a spiritual experience.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

arjuna uvāca dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana | idānīmasmi saṁvṛttaḥ sacetāh prakṛtiṁ gataḥ

Arjuna said: Seeing this wonderful human form, My mind is now calm and I am restored to my original nature

I shall always be with you, wherever you are! You do not even need to come to me.

śrībhagavānuvāca sudurdarśamidaṁ rūpaṁ dṛṣṭavānasi yanmama | devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ

Bhagavān says: The four-armed form that you have seen is rare to behold. Even the celestials are forever aspiring to see this form

Surrender to Me as the supreme with no reservations.

nāhaṁ vedairna tapasā na dāṇena na cejyayā | śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā

The four armed form which you have seen with your transcendental eyes cannot be understood simply by study of the Vedas, nor by undergoing penances or charity or worship; one cannot see Me as I am by these means

Arjuna salutes Krsna as the source of all beings, the creator of Brahma, who in turn created Prajapati, from whom all beings originated

bhaktyā tvananyayā śakya aham evaṁ vidho'rjuna | jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa

My dear Arjuna, only by undivided devotional service can you understand Me as I am, standing before you, be seen directly. Only in this way can you reach Me, O Parantapa

Look upon everyone as your own Self, without dislike and hatred.'

mat-karma-kṛn mat-paramo madbhaktaḥ saṅgavarjitaḥ nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava

My dear Arjuna, one who is engaged entirely in My devotional service, who surrenders to Me as the Supreme, free from attachment, full of love for every entity, surely comes to Me

Have no attachment to whatever you do, leave the results to Me, surrender the fruits of your action to Me.

)/-0/$)

Krsna now appears in front of Arjuna first in His fourhanded beautiful divine form that Arjuna is comfortable with, and finally as Vasudeva Krsna, in His gentle human form that Arjuna is so familiar with. Arjuna has now seen Krsna in all His forms. The true universal form of virata rupa or visvarupa, that Arjuna found fearsome; the beautiful, much gentler, adorable form with four hands, and finally back to the human form that Arjuna has always known. Krsna says even the great sages, the enlightened masters, have not seen the sights that Arjuna has seen. That is very true. Enlightened masters cannot see visions. When an enlightened being sees another enlightened being, it is in the energy form. To be able to see the gross physical form, both need to readjust their frequencies. No amount of spiritual practices and knowledge can make this happen. This is the space of bhakti, pure devotion.

Ramakrsna says about one's relationship to a master: 'The love of a chaste wife for her husband, the attachment of a miser to his hoarded wealth, the craving of a pleasure seeker for sensual pleasures, all these rolled into one and directed towards the master is true bhakti, devotion.'Krsna concludes this chapter with a clear direction of what a devotee should do to reach Him.

It is as simple as one, two, three. 'Work for Me, ' He says, ' work for My mission. Surrender to Me as the supreme with no reservations.

Have no attachment to whatever you do, leave the results to Me, surrender the fruite of your action to Me.

Look upon everyone as your own Self, without dislike and hatred.'

All disciples and devotees must understand this.

I tell my disciples: 'If you sit and gaze at me and feel joyful seeing my form, you are chasing me. At best you get eye candy and brain candy, sweet words and a sweet form that makes you feel happy. Then you think I will be leaving soon and feel unhappy. You miss the present moment of my being with you and speculate with regret on my absence that may follow. ''If instead, you work for my mission, spreading my word and teachings, I shall chase you. I shall always be with you, wherever you are! You do not even need to come to me. I shall come to you. 'May the blessings of the supreme Lord be upon you all! Thus ends the eleventh chapter named Visvarupa Darshana Yoga of the Upanisad of Bhagavad Gita, the scripture of Yoga dealing with the Science of the Absolute, in the form of the dialogue between Sri Krsna and Arjuna.

To cognize the importance of preparing ourselves to receive gifts such as this, from the Divine.

• What is another name for Visvarupa?,
• what does it mean? What cognition have you received during this Chapter 11?
• How can the relationship between Arjuna and Sri Krsna be compared to a Gurudisciple relationship?

--/ *! /# 4}

• 1. Paper
• 2. Sketch pen or Pencil,
• 3. colour pens

option 1: draw Krsna in His four-handed beautiful divine form.

option 2: draw the 3 visions that arjuna has of Krsna The true universal form that Arjuna found fearsome the beautiful, divine form with four hands, and the human form of Krsna

The sights that Arjuna has seen is the space of bhakti, pure devotion.

-*! /# 4

I think it is now time for us to meditate to experience what Arjuna is seeing. Once again the two points:

• Is it possible to experience Krsna consciousness? Yes, it is possible.
• What is the qualification? Our being present here is enough.

Now all we need to do is put our whole consciousness intensely into the meditation. The meditation will take at least 20 minutes. Please sit straight and close your eyes. Pray intensely to the Parabrahma Krsna, universal consciousness, in whatever name you know, in whatever form you know. Pray to that energy to give a glimpse of His being to you, a glimpse of the experience that Arjuna received and which all the enlightened masters experienced.

Pray to this universal energy. It responds to your thoughts. Don't think your prayers are dead words. They are living communication. Inhale and exhale as slowly as possible and as deeply as possible. Concentrate and bring your attention between your eyebrows, on your ajna cakra. Slowly, but very deeply concentrate on your ajna cakra. Without forcing yourself, put your awareness naturally on your ajnacakra. Slowly start visualizing the whole Universe moving inside your head. Feel this clearly inside your head. The space that is in front of you, in your inner space, the whole universe is moving. See the sun, moon and all the planets. Visualize this clearly, intensely. Slowly relax the body, be one with the universal consciousness. Feel the experience of being one with the Universe.

You are seeing clearly the sun, moon, stars and planets. Just disappear into the universal consciousness. Forget your name, your form, all the conditionings, your profession, your gender, and your country, everything about yourself. Forget your identity and see the whole universe intensely. Just see the moving universe intensely, all the planets, the stars, all the suns, moons.

Disappear into the universal consciousness. Lose the identity, the root cause of all the thoughts; let it disappear into the universal consciousness. Experience the bliss, the fulfilling bliss of the whole universe. Expand and disappear into that universe. Dissolve into the universal consciousness. Be in nityananda, eternal bliss

*! /# 4

Topic of today 's discussion is "'If you sit and gaze at me and feel joyful seeing my form, you are chasing me. At best you get eye candy and brain candy, sweet words and a sweet form that makes you feel happy. Then you think I will be leaving soon and feel unhappy. You miss the present moment of my being with you and speculate with regret on my absence that may follow. If instead, you work for my mission, spreading my word and teachings, I shall chase you. I shall always be with you, wherever you are! You do not even need to come to me. I shall come to you."

The supreme science of Yoga must be received from an enlightened master.

• what they experience when the see the form of Krsna, or the form or Swamiji
• when they experience the joy of someone's presence,
• how do they feel when the person has gone again?
• what do you understand about Krsna's mission? how could you join Krsna's mission?

Arjuna asks for and receives the Visvarupa Darsan, the vision of the universal form of Krsna. Krsna very patiently resolves Arjuna's doubts and answers all his questions. Arjuna then wishes to see the true reality of Krsna, the form behind the formless, the Imperishable, the Eternal. Krsna obliges his friend and disciple, Arjuna, the true representative of the human being, nara. Seeing this cosmic form of Krsna, and unable to withstand the energy, Arjuna begs Krsna to show him the benevolent four-armed form of Visnu that he is used to worshipping with devotion. Finally, Krsna reverts to His normal human form as Arjuna's charioteer and the King of Yadavas. After showing His cosmic form and having given the experience of cosmic consciousness to Arjuna, Krsna now speaks about bhakti, devotional love.