1. Bhagavad Gita Chapter 13 - Lesson 8 of 10

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.'

dhyānenātmani paśyanti kecidātmānamātmanā anye sāṅkhyena yogena karmayogena cāpare

Some perceive the Paramātman in their inner psyche through mind and intellect that have been purified by meditation or by metaphysical knowledge or by karma yoga

Just surrender the fruits of your actions to Him, the Universal Consciousness.

anye tvevamajānantaḥ śrutvānyebhya upāsate śrutiparāyaṇāḥ

There are those who, although not conversant in spiritual knowledge, begin to worship the supreme personality upon hearing about Him from others. Through the process of hearing about the supreme Self, they also transcend the path of birth and death

Even if the person is totally new to spirituality, he can follow a spiritual path. Only a cognitive shift must happen.

yāvatsañjāyate kiñcit sattvaṁ sthāvarajaṅgamam kṣetra-kṣetrajña saṁyogāt tadviddhi bharatarṣabha

Bhārata, know that whatever that is movable or immovable is born, It comes into existence by combination of kṣetra and kṣetrajña

For existence to happen, both the subtle and gross forms must be there.

Each disciple can have his own path. This is what Kṛṣṇa says. We can attain the ultimate consciousness through different paths. Kṛṣṇa tells Arjuna about the paths. He gives alternatives: meditation, yoga, chanting mantra, learning and acquiring knowledge and surrendering to the Cosmos.

Listen. You should know which path is good for you. Lots of people take up a spiritual path without knowing what it is. You can have a starting point but you should find out if you are on the right path. You should not blindly follow someone because someone you know is following that guru or that path.

There are different paths to realize the truth. However, we must understand what our path is. This is where a true Enlightened Master can enrich you. He knows exactly what the path is for you. He corrects you when you are on the wrong path.

At the end of the verse, Kṛṣṇa gives a wonderful technique. He gives the ultimate technique, the technique of surrendering. He says, 'Surrender the outcome of your actions to Me.' This is the most effective technique. He talks about it throughout the Gītā.

Just surrender the fruits of your actions to Him, the Universal Consciousness. Most often, we take responsibility for the outcome of our actions. That is when our tensions and problems start. Just surrender everything to the Cosmic energy of Kṛṣṇa. Once we do, we will feel liberated. We will feel free. This is the easiest path to reach the truth.

Listen. A person need not have any spiritual knowledge to start on a particular path. There is no prerequisite. Even if the person is totally new to spirituality, he can follow a spiritual path. Only a cognitive shift must happen.

Please listen! Just because someone has spiritual knowledge, it does not mean that he is actually a seeker. Actually, all they have is intellectual knowledge, not spiritual knowledge. When they speak, they do not speak out of experience. That is the difference between an Enlightened Master and a normal person. When an enlightened master speaks about spirituality, he speaks from his experience of the truth. When a normal person speaks, it is his ego that is speaking.

That is what Kṛṣṇa says. You do not need prior knowledge about spirituality to embark on a path. Even if someone simply tells you about it and you start following a path, it is enough. But be very clear, you should know what you are doing. Don't do anything blindly. In the previous verse, we have talked about it. We should understand what our path is. That's all.

Whatever you see is a combination of matter and energy. The whole Universe is seen as kṣetra and kṣetrajña, māyā and ātman, prakṛti and puruṣa, matter and energy, body-mind and consciousness. Existence as we see it cannot be with only one of them. If we believe that what we see is simply matter, we are in illusion or māyā.

Kṣetra is the body that we associate ourselves with and kṣetrajña is the consciousness. What we see as a human body is a combination of both. If there is no consciousness, the body is useless. The matter that we call a body comes to life because of consciousness. Both must be there.

Prakṛti is the manifest and puruṣa is the unmanifest. Kṣetra is like prakṛti. It is the manifested, that which we can see. Along with what you see, there is something behind its existence. It is puruṣa or the unmanifest, the energy behind the matter, which we do not normally see.

We have seen in the earlier verses that all the millions of stars, planets and other celestial bodies exist in perfect harmony. How are they moving in such order? Look at our solar system. All the planets move in perfect paths. If we think they are rocks, dust or ice, if we think they are simply matter, how is such an order maintained in the Universe? They are not solely matter. There is something behind the existence of that matter.

There is so much chaos; yet there is a beautiful order in that chaos. Order is present because of kṣetrajña. If it were solely matter or kṣetra, there would not be any intelligence. There is intelligence in that matter. That intelligence or consciousness creates this existence. So the combination of kṣetra and kṣetrajña is necessary.

Modern science has shown that matter and energy are the same. They are interchangeable. The outer-world scientists proved this recently. However, the inner-world scientists proved it thousands of years ago. Matter and energy coexist to create existence. We should understand that kṣetra and kṣetrajña are not separate entities when we analyze them at a deeper level. Kṣetra and kṣetrajña are comprised of the same thing.

Kṣetra is the gross form of the energy that also makes up the subtle form of the kṣetrajña. For existence to happen, both the subtle and gross forms must be there.

How we look at things around us defines our lifestyle. We again and again look at things as only matter. When we see only this gross level, fear and greed creep into us. We then want to get more and more of this matter. We live a materialistic life when we think that all we see is solely matter. When we live at the kṣetra level, we live in an illusion or māyā. We want to possess the matter.

But when we realize that it is energy also, we think, 'How can I possess energy? Is it possible to possess it?' No. We can't hold energy in a bag. When this realization happens, we recognize the futility of running after different things that we think are only matter.

Helping the students understand the importance of knowing one's path and how Guru is here to help one find their path. GOALS:

• How can an Enlightened Master enrich you on your path?
• When did inner-world scientists prove that matter and energy coexist to create existence?
• What happens when we live at the kṣetra level?
• Why is the combination of kṣetra and kṣetrajña necessary?
• When can we recognize the futility of running after different things that we think only matter?

• 1. Black and white cardstock paper (12-inch by 12-inch size)
• 2. Acrylic paint in several colors
• 3. Shaving cream
• 4. 3 foil containers
• 5. Rubber spatula
• 6. Toothpicks
• 7. Squeegee
• 8. Gold glitter glue
• 9. Sponge brush or paint brush
• 10. Glue stick
• 11. Cups and bowls of different sizes to trace the circles

1. Start by cutting different sized circle shapes from your white cardstock paper. You can use different sized cups, bowls and containers to trace your circles.

• 2. Squirt shaving cream into the foil containers, enough to fill the bottom of the pans. Use your rubber spatula to spread the shaving cream out evenly and make it as smooth as you can. The kids will have fun doing this part, just make sure you do the final once over.
• 3. Squirt various colors of acrylic paint onto the shaving cream. It seems to work best If you squirt the paint in lines of various directions. Use a toothpick to create lines up and down, side to side and diagonally. You want to end up with a marbled look in the paint as this is the design you will be transferring to your planets for your preschool space craft.
• 4. Press the circle down into the paint and lightly rub all over the circle to get the shaving cream to stick to the entire circle. Carefully remove the circle from the paint and let it sit for 1-2 minutes. Use your squeegee to remove the excess shaving cream from your circle.

Part 2: Bhagavad Gita Chapter 13 - Lesson 8 of 10_English_part_2.md

There is so much chaos; yet there is a beautiful order in that chaos. Order is present because of kṣetrajña. If it were solely matter or kṣetra, there would not be any intelligence. There is intelligence in that matter. That intelligence or consciousness creates this existence. So the combination of kṣetra and kṣetrajña is necessary.

• 1. Paper
• 2. Pen
• 3. Eraser
• 4. Pencil

Read the following story and ask the students to engage in a discussion. You can ask them question such as:

• 1. How can someone who was a robber realize the truth and surrender to God so quickly?
• 2. How can cognitive shifts happen?
• 3. What is a cognitive shift you have had recently?
• 4. How important is spiritual knowledge on the path of Living Enlightenment?

"One day the sage Nārada was passing through that jungle. Nārada is cosmically known for his devotion to Viṣṇu. All Nārada had was a small stringed instrument that he played while constantly singing the praises of Viṣṇu.

When Vālmikī saw him, he stopped him and said, 'Give me everything you have, otherwise I will kill you!'

Nārada told him, 'I don't have anything with me except this small instrument and God's name. So I can't give you anything.'

Vālmikī thought he was bluffing. He asked Nārada, 'How can you not have anything?

Nārada smiled and asked, 'What do you do with all these things that you rob from others?

Vālmikī told him, 'These are for my family, my children, my wife and my parents.'

Nārada asked, 'You do all this for your children, wife and parents. Do you think they will stay with you forever?'

Vālmikī told Nārada, 'Yes, of course, they will be with me. I get them wealth and food. They will always be with me.

Nārada once again asked him, 'Are you sure they will always be there for you?'

Vālmikī became irritated. He replied, 'Can't you understand? I am sure that they will always be there for me.

Actually Nārada was only keeping Vālmikī engaged in a conversation and made him look at life from a different cognition. Finally Nārada asked, 'Okay, you have lots of trust that your family will always support you; they will always be there for you. Will they be there when you die? If you ask them to die with you, will they agree?'

Vālmikī confidently answered, 'I am sure at least one of them will come if I ask them. I am robbing people only to support them. They are surviving because I get them this wealth. I am sure if I ask, they will die with me.'

Nārada said, 'Okay, if you think they will do that for you, go and ask them and come back to me. If any one of them agrees, you can kill me. I will not go anywhere. I will stay here.

Vālmikī agreed and went home. He asked his wife first if she would die with him. His wife said, 'Dear, it is true that I am your other half, but I don't think it is fair to ask me to die with you. When it comes to your death, it is your death only.'

Vālmikī was shocked. Anyway, he thought his children would surely go with him, as they loved him very much.

They said, 'Father, we are young. We haven't seen the world yet. You have seen everything but we haven't. How can we die with you?'

Vālmikī became depressed. His wife and children were saying they wouldn't be there with him when he died. He then thought his parents would surely go with him as they had taken care of him and had raised him. So he went up to them and to his surprise, they said, 'Why should we die with you? We are enjoying our life with our grandchildren.'

This shocked him. He went back to Nārada and told him what had happened. Nārada listened and told him, 'The only person who can be with you always is God.

Vālmikī did not have any knowledge about spirituality. He was a robber. That one statement by Nārada made all the difference. He started looking inward after that, and became enlightened.

A person need not have any spiritual knowledge to start on a particular path. There is no prerequisite. Even if the person is totally new to spirituality, he can follow a spiritual path. Only a cognitive shift must happen.

You can ask students questions such as:

• What different paths have you tried?
• How can you know that you have found your path?
• How can Guru show us if we are following the wrong path?
• Why does finding our path matter?

There are different paths to realize the truth. However, we must understand what our path is. This is where a true Enlightened Master can enrich you. He knows exactly what the path is for you. He corrects you when you are on the wrong path.