1. Bhagavad Gita Chapter 12 - Lesson 10 of 14

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. Song

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 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,

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. What happened during the MahabharatA?

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 self destruction. 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.

conflict-free way.

simplicity, in a peace-loving, diplomatic,

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.'

adveṣṭā sarvabhūtānāṁ maitraḥ karuṇa eva ca I nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī

One who has no dislike or envy for any being, who is friendly and compassionate to everyone, free from the sense of I and mine, the ego, maintains equanimity of mind both in joy and sorrow,

A person who is free from ego, who is free from worry, anxiety and irritation, who has understood the futility of his goals or wealth, is dear to Krishna.

santuṣṭaḥ satataṁ yogī yatātmā dṛḍhaniścayaḥ I mayy arpita-manobuddhir yo madbhaktaḥ sa me priyaḥ forgiving, ever satisfied, united with Yoga, has a strong commitment to Me and has fixed his mind and intellect upon Me, such a devotee of Mine is very

dear to Me.

A person who is established in forgiveness, who maintains equanimity of mind, who trusts Krishna, who is committed to his spiritual awakening, who is satisfied and united with yoga is dear to Krishna.

One who has no dislike or envy for any being, who is friendly and compassionate to everyone, free from the sense of I and mine, the ego, maintains equanimity of mind both in joy and sorrow, forgiving, ever satisfied, united with Yoga, has a strong commitment to Me and has fixed his mind and intellect upon Me, such a devotee of Mine is very dear to Me.

In all the previous verses, Kṛṣṇa tells Arjuna to do this or do that. Now, He is not saying do this or do that. He says, 'Those who do all these things are very dear to Me. If you don't do these, that too is okay. However, if you do them, you will be very dear to Me yo mad-bhaktaḥ sa me priyaḥ.' In other words, it is emotional black mail, not directly but indirectly, but all for a good cause!

'One who is not envious, but is a kind friend to all living entities, who does not think of himself as a proprietor, and who is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, selfcontrolled, and engaged in devotional service with determination, with intelligence fixed on Me, such a devotee of Mine is very dear to Me.'

Krishna says, 'Who is not envious and a kind friend to every living entity.' These are important qualities

Let us analyze our minds. When we honestly analyze our mind, we realize that if somebody came to you and told you he loved you, you wouldn't believe it. The first thing you would do is figure out what he wants from you. You don't believe you are worthy of being loved. Next, you don't believe that somebody can honestly love you, because you don't love anybody honestly. Because you are calculative, you expect the other person also to be calculating. All our love is skin deep and you know how deep skin is! Here, He says, 'A person who is a kind friend of everyone, who honestly serves, feels the friendliness in everybody and is free from false ego.' Now we should understand the term 'false ego, ahaṁkāra'.

Ego not only means showing what you don't have, but also hiding what you have. There are two types of ego: active ego and passive ego. Active ego is showing what you have and passive egois characterized by these kinds of thoughts,

'Oh, what can I do, I am a simple person, I cannot achieve anything, and I cannot do anything.' Hiding oneself is an outcome of the passive ego. An inferiority complex is a manifestation of the passive ego.

At least there is one positive point regarding the superiority complex. With a feeling of superiority, wherever one goes, one gets a big beating from society. But with inferiority complex, society does not attempt to correct you. It is a cunning way of hiding yourself from life.

You will not even know that you have a problem. A person who looks for name and fame, and a person who doesn't want name and fame are both egoistic. If you ask for name, you are egoistic. And if you don't, it shows passive ego.

Whereas a person who lets things happen and a person who allows things to flow, lives in reality. Kṛṣṇa makes a comment, 'After all, who is going to know who you are? Why do you think you are a big person and your name is so great and that everybody knows your name? You think you are great, that is why you don't want name and fame. Nobody knows your name, relax.'

Kṛṣṇa says clearly. Nobody knows our name. Asking for name and fame and saying, 'I don't want name and fame,' are different aspects of ego, different varieties of ego. The inferior ego is also ego, which is why he says 'false ego'. You are not only supposed to be free from ego, you are supposed to be free from false ego as well. You shouldn't hide yourself in inferiority Complexes.

A master tells a disciple, 'Please press my feet.' The disciple says, 'Oh, I am a sinner, how can I touch Your feet?' He does not want to do it because he is lazy. So he says, 'I am a great sinner. I am impure. How can I touch Your feet; how can I do that?' Later, a devotee brought fruits and prasād, offerings. The master put a little in his mouth and left the rest. The next day, he saw nothing on the plate. He asked his disciple, 'What happened to the fruits and prasād?' The disciple answered, 'It was guru prasād, offering to the master. I could not let it go for a waste. I finished the whole thing because it was guru prasād.'

Look at the mind, how nicely it handles different situations! Wherever we want, we insert whatever is convenient. The moment you understand the futility of your goal and wealth, that nothing is going to be with you forever, all of these divine qualities radiate through your being.

You will be transformed into a person who is established in forgivingness, who maintains equanimity of mind, who is satisfied and united with yoga. Actually, when you are blissful inside, you radiate these qualities. A man who is totally blissful inside radiates pleasantness for absolutely no reason.

We continuously carry a sense of slight irritation in our being; we are waiting to pounce on people. We don't know what we are doing. We jump and bite people at the slightest provocation, because we carry some irritation pattern within us. We continuously vomit upon others the suffering and misery that we feel.

This irritation pattern arises within us out of constant worry, inner chatter because of incompletions. We feel we may not get what we are planning for and what we want. Worry arises as a result of the gap between what we expect and what we think we are capable of getting.

Worry is futile because there are many factors other than our capability that determine the outcome of what we do.

We cannot control even our own breath. We cannot say with certainty whether we will take the next breath.

What arrogance it is then to think that we can determine our future or the outcome of our actions! Worry and irritation are pointless and make you powerless. Worry, anxiety and irritation dissolve once we settle into the present, the space of completion. Only in the present are we in a position to influence our actions and the immediate outcome of those actions. When we settle into the present, thoughts cease and worry and irritation disappear.

We realize how irrelevant, unproductive and inauthentic worry is. Only how consciously you live, with what consciousness you choose to live remains with you. Only the consciousness of completion remains with you. When you understand the importance of your state of being, you automatically start radiating pleasantness and joy.

One more thing you should know is that imagination and visualization are two different things. Imagination translates into kalpanā in Saṃskṛit, while visualization translates into bhāvanā. Bhāvanā is different from kalpanā. Kalpanā means imagining things that are not there.

For example, if you think of an elephant with ten trunks, that is imagination, kalpanā, that which is not there. But bhāvanā means visualizing that which is present but maybe eluding you.

If you sit during the day and visualize stars in the sky, that is not imagination.It is visualization. Because stars are in the sky even though you are unable to see them.

So visualizing stars is not imagination. Perceiving what is there but what you are unable to see at this moment is visualization. Trying to perceive what can never exist is imagination. So understand

that meditating on gods and goddesses is not imagination. It is visualization. They are there. You cannot see them; that is all. You are supposed to fall in tune with them, like tuning your television. Similarly, visualization is tuning yourself.

Such a devotee of mine is very dear to Me, yo mad-bhaktaḥ sa me priyaḥ.' Kṛṣṇa says that if somebody lives in this manner, that devotee is close to Him. He doesn't say 'Do or don't do.' He does not want to make more rules. He is tired of making rules. He has reached a point where his attitude is, 'If you can, do it, otherwise, what can be done?' He is in a relaxed mood.

I think this happens to all masters. After some time they say, 'Alright, do whatever you want, what can be done?' They can guide or show you only to a certain extent. Beyond that if masters persist, people start thinking that the masters have some vested interest in making people enlightened.

Masters just share to enrich with what they have, out of completion, joy and bliss. You are not ready to trust the Master. You keep resisting Him.

When the Master says drop 'I and mine,' people are afraid that the Master may pick them up and take it with him! People are suspicious. That is why Masters sometimes say, 'This is the right way, but do as you want to do.'' One who has fixed his mind and intellect upon me, mayy arpita mano buddhir (12.14),' says Kṛṣṇa.

It is difficult for the devotee and disciple to have this attitude of surrender to the Master or the Universe. As long as things go the way the person wants, as long as the Master allows the devotee to do what he wishes, the Master is a great master and worthy of celebration. But once the Master turns serious and takes up his responsibility of spiritual surgery on the disciple, he wants to run away.

I tell people, 'Decide well in advance whether I am your right Master or not.'

• THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

A Master takes his responsibilities seriously. His major responsibility is surgery; it is the surgery of the cancer of ego. Once the disciple makes a commitment, the Master makes his commitment too. It is dangerous to run away from the operating table. You lose your whole life by running away. You may have to wait many births before you get another chance.

Here, Kṛṣṇa is in the same mood and He says, 'Such a devotee of Mine is dear to Me,' that's all. He is talking about the commitment that the devotee makes to Him. He says, 'One who makes that commitment to Me and fixes his mind and intellect upon Me, he is dear to Me and will be liberated.' So says the great Master of the Universe.

Impress upon the students that dropping both the Egos i.e. Superiority Complex and Inferiority Complex is very important to make spiritual progress.

Part 2: Bhagavad Gita Chapter 12 - Lesson 10 of 14

• ❖ What is Ego?
• ❖ What is the difference between active ego and passive ego?
• ❖ What causes irritation in the inner space?
• ❖ What is the root cause of worry?

• 1. Turmeric
• 2. powder water

Mix turmeric powder with a little water to make a dough. Make a small idol of Ganesha. Decorate your Ganesha as best as you like. Visualize that your Ganesha is alive and interacts with you in your inner space. Have a friendly chat with your Ganesha while you offer light, fragrance, flowers and/or food offerings to him.

Meditating on gods and goddesses is not imagination. It is visualization. Perceiving what is there but what you are unable to see at this moment is visualization. Gods are there. You cannot see them; that is all. You are supposed to fall in tune with them, like tuning your television. Visualization of Gods and Goddesses is tuning yourself to higher truths.

Let us practice the technique of radiating pleasantness and friendliness. From morning till night whenever you remember, inhale, inhale, and inhale only the pleasant qualities of bliss. Visualize you are inhaling bliss and exhaling bliss. Your whole being will be filled with joy. In the beginning you will be visualizing, imagining. Just continuously visualize inhaling and exhaling bliss. Visualise prāṇa – the life giving energy—going inside and coming out. But in a few days you will realize it is your quality.

So whenever you inhale, visualize yourself inhaling bliss. When you exhale, visualize yourself exhaling bliss. Inhale light and exhale light. Think that your whole body is a bean bag filled with light. Imagine your body is a bean bag filled with bliss and light. You will automatically start radiating bliss instead of irritation. Instead of vomiting the poison of anger and jealousy on others, you will radiate love and bliss.

Prāṇa is energy and bliss. Prāṇa is not merely air. Prāṇa is the energy that goes through air. For example, a truck comes up to your house and unloads luggage and leaves. The truck is air and the luggage is prāṇa. Using air as a medium, prāṇa enters. Prāṇaśakti is the subtle part of air. Prāṇaśakti is bliss energy, ānanda-śakti. On retaining the state of completion within your being, you automatically start radiating pleasantness and joy.

Topic of discussion is "Why do disciples run from the Master when he does surgery on their Ego or inauthenticity?"

We resist the Master when he asks us to drop our sense of "me" (Identity) and "mine" (possession). However, committing to the Master and fixing the mind and intellect upon God is critical for our spiritual growth and expansion.