1. Bhagavad Gita Chapter 14 - Lesson 2 of 7

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.'

sattvaṁ rajastama iti guṇāḥ prakṛtisaṁbhavāḥ nibadhnanti mahābāho dehe dehinamavyayam

Material nature consists of the three modes—goodness, passion and ignorance. When the living entity comes in contact with nature, it becomes conditioned by these modes

The science of completing with these roots thought patterns is the owner's manual for life. This is the basic life science!

tatra sattvaṁ nirmalatvāt prakāśakamanāmayam sukhasaṅgena badhnāti jñānasaṅgena cānagha

O Sinless One, the mode of goodness, satva, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.

rajo rāgātmakaṁ viddhi tṛṣṇāsaṅgasamudbhavam tannibadhnāti kaunteya karmasaṅgena dehinam

Kaunteya, know that the mode of passion, rajas, is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity by attachment to work.

once we go in and complete with our root patterns, and associate ourselves with powerfulness, we move into bliss.

tamas tv ajñānajaṁ viddhi mohanaṁ sarvadehinām pramādālasya-nidrābhis tannibadhnāti bhārata

Know, O Arjuna, that the mode of ignorance, tamas, the deluder of the living entity is born of inertia. Tamas binds the living entity by carelessness, laziness, and excessive sleep

Be integrated to your Soul. The Soul can never have tiredness, consciousness can never have tiredness. That is the truth.

Material nature consists of three modes or attributes: goodness, passion and ignorance. These are called Guṇas in Saṃskṛit. Kṛṣṇa explains how we are operate through three different types of root thought patterns. One is satva, the other is rajas and the third is tamas. These are translated as goodness, passion and ignorance; however, these are not exact translations

Root patterns that lead to ecstasy and bliss form satva. Root patterns that lead to restlessness, anger and emotional imbalance form rajas. Root patterns that lead to depression, dullness and low moods form tamas. Those root thought patterns that automatically arise and imbalance our cognition, and lead to depression are called tamas. Sātvic patterns do not disturb us. Patterns that lead us to peace, bliss and ecstasy are sāvtic patterns.

The science of completing with these roots thought patterns is the owner's manual for life. This is the basic life science!

Kṛṣṇa calls it Guṇatraya Vibhāga Yoga. Mūla vāsanas are living bio-memories and musclememories, not dead memories. Another important point is that because these memories are living energies, they can be used for creating powerlessness, the space of incompletion or powerfulness, the space of completion.

Understand, how the science of completion and incompletion work, how powerfulness and powerlessness work, how the space of satsaṇga and nissaṇga work. When you associate yourself with powerfulness, you are in satsaṇga. When you associate yourself with powerlessness, the wrong association, you are in nissaṇga.

If we entertain powerfulness, if we complete, the same way completion will raise us so quickly! Once the cognitive shift takes place, we receive data, process it and go inside instead of outside.

We respond from the complete cognition we carry inside and create more and more completion outside also.

As long as we operate from incomplete cognition, we react externally and we work towards depression, powerlessness. However, once we go in and complete with our root patterns, and associate ourselves with powerfulness, we move into bliss.

Cognition is the process of receiving information through our five senses, processing that information internally, relating with it based on our root patterns, and responding to life based on our patterns. There are five jñānendriya and five karmendriya (senses of action) that are the means of communication between the external world and us.

Jñānendriya are the senses of perception, the five senses of smell, taste, sight, touch and hearing. The karmendriya are five actions of elimination, procreation, locomotion, grasping and speaking. Each sense is related to one of the energy centers (cakras) in our body-mind system.

Let us say in a scene of a discourse happening. You see Swamiji talking to you. First your eye captures this whole scene like a picture and this picture goes to the cakṣu (the energy behind the eyes).

Understand, we don't see with the eye, we see through the eye. There is an energy that is inside or behind the eye that actually sees. There is an energy inside or behind the ears that hears. The ears by themselves cannot hear. That is why when we are engrossed in a book, we may not hear the alarm or doorbell ring. So, there is an energy inside the eyes that sees. We call this energy cakṣu

The whole scene is converted into a file like in a digital signal processor in a computer so that our mind can process the data. The cakṣu is almost like the digital signal processor or DSP in electronics. In a computer, whether it is an audio or visual file, it must be converted into a digital file. In the same way in our inner space whatever we see or hear is converted into a bio-signal file like a digital file. Then the file starts moving up, step-by-step.

The file goes to citta, the place where past biomemories are collected. Citta means mind, inner space. This area is where the work of excluding happens as — 'Na iti, Na iti' — this is not, this is not. Upon seeing this file, our citta starts eliminating whatever the object is not. Take the example of this scene: First you see me, the whole scene is photographed. It goes to cakṣu and becomes a bio- signal file. The file is then taken to citta, bio-memory. Citta says, 'This is not a tree. This is not an animal. This is not a plant. This is not this. This is not that.'

Next, the file goes to manas, another part of the mind. The manas tries to positively identify, 'This is a human being. He is wearing a saffron robe. He is standing on a stage.' The identification process, 'iti, iti' (this is it, this is it) identification process happens in manas.

Once this positive identification happens, the file goes to a third part of the mind called buddhi or intelligence. buddhi is where the trouble starts. Here the analysis starts, 'How am I related to this file? How am I connected to this scene? How is it relevant to me? How should I respond to this scene?'

If past bio-memories about me have been good or pleasant according to your intelligence, you cognize and respond in a positive way. You immediately refer to those past memories and review, 'It was so good at yesterday's discourse.' Your

intelligence refers to the past biomemory and muscle-memory and makes a decision based upon your cognition of

these experiences. If your cognition about the past experiences with me has been positive, your intelligence tells you to stay and listen. If your cognition of the past experiences has been inadequate, unpleasant and you felt bored, your intelligence tells you that this is not the place for you and that you should leave.

These are logical decisions based on conscious memories retained by your mind. Up to this point, your cognition, the transmission of what is perceived by the senses and what is the response based on that pattern is relatively straightforward. It is a conscious process.

From the conscious mind, the information is passed to the unconscious space of the mind, the ego.

This unconscious space of the mind as the ego, not because it is arrogant, but because it provides you the identity of who you are. Your identity stems from your unconscious incompletions which are your root patterns. You project who you wish to be, never who you are. You do not even know who you are. Who you are is deeply buried in your unconscious. All the major decisions that shape your life are consigned to

This unconscious space. This is the repository of all those emotionally-filled memories, the root thought patterns and beliefs about yourself; which constitute what you believe as you, what you project as you, what others expect you to be, and what you expect others or life to be for you and therefore, create your identity.

Identify your root pattern! Root pattern means the first time in your life when your cognitions were imbalanced, disturbed by some external force; and your terrorized being started defining yourself with a disempowering word and started defining the world in that disempowering powerless state; and to compensate from this death, the disempowering inner identity the inner image, you create a pseudo alternative compensating cognition — the outer image.

Completion takes away the agitated confusion and the alternative compensating image we create in our life. Because we have a very disempowering cognition about ourselves, we go on creating an alternative compensating cognition to compensate with our inadequate cognition. To compensate the inadequate cognition which got created unconsciously inside you, which is your inner image, mamakāra, you create an alternative compensating cognition which is your outer image, ahaṁkāra. Till the end you never feel satisfied, because you feel the guilt you showed, which is not true, without realizing your true identity is much more than what you can imagine and show.

The conscious mind does not make important decisions. It makes a few decisions that can be reached by its limited intellect. Anything important moves to the unconscious ego or root patterns. Our unconscious handles all life-threatening situations with the disempowering cognitions, the socalled fight-or-flight decisions.

The effects of your root pattern are your conflicting patterns Conflicting patterns are the branches which sprout from the root pattern. When the file reaches the ego, the ego comes to a conclusion based on all the 'yes' responses and all the 'no' responses based out of your conflicting patterns. Yes or no is not a problem; however, we have wasted so much time and energy on this small decision. Not only that, any decision you take out of powerlessness, restlessness, will lead you to more and more powerless space. Powerless moments in life create more and more powerless moments in life. All restlessness is powerlessness.

Part 2: Bhagavad Gita Chapter 14 - Lesson 2 of 7

The first truth you need to know about completion—do completion just to be in the space of completion. All other reasons lead to more and more incompletions. Completion done in the space of completion transforms your personality, transforms your being; the intense, constant agitated violence you carry towards you and others due to rajas patterns. Continuously completing for the sake of completion leads you to the experience of Enlightenment.

When you try to push your incompletions into your unconscious mind, unfortunately, it reaches deeper and goes closer to your consciousness. Anything closer to consciousness becomes powerful. That is why a small incompletion that happened in your life when you are young or a small incompletion which you are suppressing without completing it, it explodes in you as a dangerous imbalance of your rājasic guṇa patterns.

Many times, your imbalance is such that you do not care about your destruction. You go on waiting in anger and expecting the other person's destruction. Once we do completion with the rajas patterns, we can make one thousand decisions without any stress, violence or suffering.

That is why Kṛṣṇa says that when we don't expect the result, when we don't think of karma phala (result of the work done). we can do the work intensely. When we don't expect or worry about the result, we work beautifully because there are fewer patterns. We will not suffer or be tortured by root thought patterns. We will be in the space of completion, which will lead to more and more completion.

If there are more vāsanas or patterns, the file does not reach the ego easily or even fully. A powerful pattern may make the decision on the way.

This unconscious space is filled with negative bio-memories, and powerlessness, restlessness. All our past bio-memory or root thought patterns are stored in your inner space as files without any logical connection between them. When the file takes a quantum leap to this space, it does not reach the ego properly for a decision. Like that, when your unconscious is loaded with past root thought patterns and memories, it becomes inadequate, inefficient, and incomplete and makes superficial, illogical decisions..

In satva, our mind works continuously and we make decisions, yet we do not become tired. We can be active for twenty-four hours and yet remain peaceful. This is what is call action in inaction and inaction in action. Kṛṣṇa says we will be centered when we are in satva. If we are caught in tamas, we need to move towards rajas. If we are caught in rajas, make the move towards satva. If we are caught in satva, it will automatically lead us to enlightenment.

Work does not need to make you tired. It is the wrong idea taught to you by the society. The only two enemies human beings have are boredom and tiredness. When you entertain them, you build wrong patterns.

Be integrated to your Soul. The Soul can never have tiredness, consciousness can never have tiredness. That is the truth. Whether you realize or not, you are Soul and Consciousness.

Impress upon the students that it is essential to identify our root patterns and complete with them. It is equally essential to make a conscious effort to move from tamas and rajas towards satva, by giving up powerlessness and creating a powerful inner space.

• ❖ Differentiate between Satvik, Rajasic, and Tamasic root patterns?
• ❖ Why is Powerlessness more dangerous than Alcohol or Poison?
• ❖ What is Cognition?
• ❖ Name the five karmendriya (sense of actions) ?
• ❖ Name the five Jñānendriya (senses of perception)?

• 1. Colored rice
• 2. Colored sand
• 3. Quartz powder
• 4. Flower petal

Rangoli is an art form, originating in the Hindu subcontinent, in which patterns are created on the floor or the ground using materials such as coloured rice, coloured sand, quartz powder or flower petals. Rangoli is considered auspicious and forms an integral part of festival decor.

If we make satva inducing devotional activities our lifestyle, our pastimes and hobbies, it will automatically lead us to enlightenment.

• Chart paper
• Color pens
• Pencil colors.

Divide the class into five groups. Each group is asked to choose any one sense organ. For example, eyes, ears etc.

Each group will draw a flowchart or diagram on a chart paper to show our decision making process, graphically explaining how the chosen Jñānendriya (sense of perception) receives a certain input from the external world, (for example, seeing a person, hearing a song, deciding whether or not to smoke etc) and transmits that input to the part of the mind called chitta (inner space of stored bio-memories where elimination process happens), then to the manas (inner space of stored bio-memories where identification process happens), then to the Buddhi (inner space of stored bio- memories where analysis by reference to old experiences happens), to the unconscious mind (repository of negative bio-memories); and finally to our Ego (unconscious mind where our identity stems from root patterns), in order to form our decisions.

Cognition is the process of receiving information through our five senses, processing that information internally, relating with it based on our root patterns, and responding to life based on our patterns. Upon understanding the way our mind works, we will now cognize how we make decisions, opinions, likes and dislikes based upon our flawed root thought patterns, and consequently suffer.

The topic of discussion is "All restlessness is powerlessness"

Our unconscious space is filled with negative bio-memories, and powerlessness, restlessness. When your unconscious is loaded with past root thought patterns and memories, it becomes inadequate, inefficient, and incomplete and makes superficial, illogical decisions.

When there are no patterns, there will be no need for the file to drop into the unconscious inner space for a decision. It straightaway meets the buddhi and ego after the mind.