1. Bhagavad Gita Chapter 14 - Lesson 4 of 7

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.'

aprakāśo'pravṛttiś ca pramādo moha eva ca tamasyetāni jāyante vivṛddhe kurunand

O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested

Let the light and wisdom of Kṛṣṇa, the Jagadguru, dispel your darkness and tamas.

yadā sattve pravṛddhe tu pralayaṁ yāti dehabhṛt tadottamavidāṁ lokānam alānpratipadyate

When one dies in the mode of goodness [satva], He goes to the highest of worlds

When a person who is steeped in the attributes of satva dies, he becomes divine.

rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate tathā pralīnas tamasi mūḍhayoniṣu jāyate

When one dies in the mode of passion [rajas], he takes birth among those engaged in activities. When he dies in the mode of ignorance [tamas], he takes birth in the space of the ignorant.

The meaning of life is to be in the space of completion; to be in restful awareness, to realize our inner Divinity

karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam rajasastu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam

By acting in the mode of goodness, one becomes purified. Work done in the mode of passion results in distress, and actions performed in the mode of ignorance result in foolishness

When we are steeped in satva, we live in restful awareness

sattvātsañjāyate jñānaṁ rajaso lobha eva ca pramādamohau tamaso bhavato'jñānameva ca

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; from the mode of ignorance develops foolishness, madness and illusion.

Satva drives our journey towards our core, our true self, ātma.

We act like a wind-up toy when we are steeped in rajas, and like a battery- operated toy with a dead battery when we are in tamas.

Kṛṣṇa uses powerful words to drive home how desperate that state is: ignorance, madness, illusion, inertia and darkness. It is surprising how quickly one can slip from rajas to tamas. To slip from restless activity into inactivity and inertia is simple.

Activity without meaning, activity with tension and stress and activity totally focused on sensual satisfaction quickly leads to deep fatigue. The activity without any meaning that we find in tamas is not the same as activity without a purpose and goal that we experience in satva. Please do not confuse the two.

The real danger of rajas is that we are constantly focused on a goal and we forget to be in completion and enjoy the path as we pursue a meaningless purpose. Life has no purpose. It only has meaning. The meaning of life is to be in the space of completion; to be in restful awareness, to realize our inner Divinity.

To be divine and to realize that inner divinity is our true meaning in life. Anything less than that is meaningless. Being aggressive, being restlessly active, or being constantly on the move does not help us understand or realize this meaning. We will be running after one thing or another. We are just plain greedy

If we are driven by mere possessive obsession, we are bound to become tired sooner or later. Aggression results in deep depression. This is what is called as the 'depression of success'.

People struggle to increase their material wealth, disregarding everything else. People change cars every year, houses every third year

People run after material possessions and trophies without knowing the right context of 'why they are doing, what they are doing'. One day when they have acquired and reacquired so many things and still feel incomplete, unhappy, uneasy and listless, they wonder why they acquired the things that they struggled for. They go into deep depression, deep incompletion or what we call tamas.

The depression of success is difficult to address. To experience failure when we have always been successful and worked so hard is difficult to accept. What results then is depression, tamas. Tamas is generally born out of the ignorance of our true Self. Sometimes tamas can arise out of an effort to move out of that ignorance. A highly rājasic person, one who has been aggressively pursuing material gains, when moving into a spiritual path can easily move into tamas for a while.

Life happens to you inside and outside, both. If you think it is only inside and not outside, you don't know the outside. If you think it is only outside, you don't know the inside. If life is not happening to you inside, it is depression; if life is not happening to you outside, it is inefficiency. If life is happening to you inside, it is responsibility; if life is happening to you outside, it is success.

Tamas is darkness. It is negative. We can only remove darkness by bringing in light. In the same way, we dispel ignorance by bringing in awareness of the science of completion, pūrṇatva. The Upaniṣad says—tamaso mā jyotiṛgamaya—meaning, let my darkness be removed by light.

Let the light and wisdom of Kṛṣṇa, the Jagadguru, dispel your darkness and tamas.

In these verses, Kṛṣṇa tells us where the person goes after death when steeped in these attributes of satva, rajas and tamas. A sātvic person becomes divine. A tāmasic person chooses a lower life. A rājasic person continues to suffer due to greed.

In another verse in the Gītā, Kṛṣṇa tells Arjuna that a person is reborn based on the last thought before death. Here Kṛṣṇa explains how that last thought is not an accident. It is based on one's guṇa, nature, his patterns. The mental setup, the conditioning, the mūla vāsanā with which we led life and with which we leave our life as well. When we are reborn, our spirit finds another body to occupy

Every birth is your declaration of completion. You decide, 'Come on! I declare completion. I will now work from the space of completion.' During the birth you declare completion and start the whole think anew; and if you fall from the space of completion, you bring some of those past incompletions back. That is what is prārabdha karma. Karma which you bring back from the past incompletions is prārabdha. Whatever bio-memory you brought with you when you assumed the body is prārabdha. The muscle-memory you are accumulating is agāmya, and all collective bio-memories is sañcita. If you come to planet Earth only with bio-energy, without bio-memory, you are an Incarnation.

Only when you have found your root thought pattern and removed it and regained your consciousness, you will understand, 'Oh, God! I have literally wasted my whole life!'

Kṛṣṇa says that a person living in satva goes to higher spaces, the abodes of the realized sages. He becomes divine, tadottama vidāṁ lokān amalān pratipadyate (14.14). When we are steeped in satva, we live in restful awareness, the space of enlightenment. We live in the present moment. We are no longer attached to the results of our action and we are no longer controlled by fear and greed root patterns. We stop thinking about ourselves and we start living for others.

When one is in tamas, in deep ignorance and darkness, one sinks lower in rebirth. Kṛṣṇa says such a person is reborn as an animal. The lowest energy center of a human being is the mūlādhāra cakra, the root center. Human beings are provided with intelligence to move upward in consciousness. We have the freedom to make mistakes and we do make mistakes. When Kṛṣṇa talks about being reborn in ignorance and as animals, it is not to denigrate animals. He means, a human being who behaves instinctively, out of a blocked mūlādhāra cakra, and out of an animalistic nature, is ignorant of his potential as a human.

We are not human beings striving for a spiritual experience. We are spiritual beings enjoying a human experience. That is the truth. We can be in this state only when we are in satva. When we are in tamas, we forget our spiritual nature. When we are in rajas, we have a vague idea; however, even that spiritual experience becomes an attachment, another pattern, goal and desire. We become attached to something that is beyond attachment. Kṛṣṇa says that we are reborn into this human form, back into this cycle of life and death, this cycle of saṁsāra, with all its suffering.

Part 2: Bhagavad Gita Chapter 14 - Lesson 4 of 7_English_part_2.md

It is our choice to be instinctive and unconscious, in deep tamas, like an animal, or to be logical and chasing objects out of rajas. The third choice is to be beyond attachments, in a super conscious state of completion, in an intuitive state, in tune with our sublime satva nature. This choice determines our next birth. In fact, it determines whether we will even be born again.

Kṛṣṇa, the Master psychologist is right on the mark: Purification and knowledge are from satva, distress and greed are from rajas, and foolishness, madness and illusion are from tamas!

Our center is our true nature. Our true nature is divine. We are one with the universal energy, God, Parāśakti or whatever we want to call it. We cannot describe it. We can just experience it. We experience bliss when our focus is in that central core and not out at the edges of our personality. Throughout life we run away from that center, that core of bliss, that space of completion.

Completion is removing the delusion of incompletion, which makes you cognize the other is separate from you; the delusive cognizance, the delusive cognition.

Our senses lead us towards the periphery where incompletions are, where material objects are. Our inner core is empty: it is śūṇya. But it is also pūrṇa, complete by itself with nothing else needed to top off the bliss. However, the outer periphery of incompletions is forever changing. Nothing is eternal about it. Even when objects are the same, our perceptions keep changing. This periphery is māyā, illusion, tamas, ignorance. Understand, incompletion has no existence. Incompletion is the delusive cognition that stands between you and the Whole. Complete with everything

Our rājasic nature, the restless activity that strives to introduce purpose into something that is essentially without purpose, keeps driving us away from the center of completion into this peripheral darkness of incompletions, tamas and māyā. Rajas always drives us into tamas. Aggression, passion, attachment and aversion eventually take us into delusion and ignorance.

But from time to time we get that spark of intelligence that says— there is more meaning to life than fantasies. We start searching. When we seek our true nature, we move towards our center, the core of bliss. Then something in the external space attracts us and we move out to the periphery.

We keep moving in and out, from center to periphery, from periphery back to center. That is why human beings are called eccentric! They can neither be in the center nor in the periphery. They settle in between and keep oscillating. They are eccentric. They are neither in complete madness nor in completion with their divine consciousness.

The movement towards our core, our true self, ātma is driven by satva. The movement outwards is driven by rajas. When we are fully settled in the periphery, we are caught in tamas. We are no longer human. When we settle into the center which is the space of completion, we go beyond the three guṇas. We become the triguṇa rahita, the Divine one who is beyond the three attributes, who is pūrṇa—complete.

Help the student understand: We can move towards our core, true self, atma only when we are in satva. When we are in tamas, we forget our spiritual nature. When we are in rajas, we have a vague idea; however, even the seeking for spiritual experience becomes an attachment, another pattern, goal and desire. When we settle into our core which is the space of completion, we go beyond the three guṇas

• Why is the depression of success difficult to address?
• What causes tamas when we move towards the spiritual path?
• What are the dangers in being predominantly Rajasic?
• How does one's gunas or predominant qualities affect our afterlife?
• What are the benefits of being predominantly satvic?
• Who is a triguṇa rahita or one who is beyond the three guṇas?

1. Camera (mobile phone with camera would do as well).

Click a photo based on the theme "Life happens both inside and outside." Here are some clicks to inspire you:

If life is happening to you inside, it is responsibility; if life is happening to you outside, it is success. If life is not happening to you inside, it is depression; if life is not happening to you outside, it is inefficiency.

• Notebook
• Pen

Let's undertake the three gunas assessment test. The three gunas are tamas, rajas, and sattva. These 3 qualities exist, in different proportions and combinations, in each person and lead them to behave, react, conceptualize, and comprehend the nature of your surroundings differently. The proportion of each Guna may rise or fall anytime. Write down your own qualities in your notebook and gauge which is Guna or Guna Combination currently predominates in you.

The class coordinator shall then discuss the fact that the Gunas are transient and our true nature lies beyond the three Gunas.

Purification and knowledge are from satva, distress and greed are from rajas, and foolishness, madness and illusion are from tamas. We must go beyond all three gunas! Your True Nature is PūrṆa Beyond TriguṆa. Our center is our true nature.

Let's discuss the topic you choose:

Option 1: "Life has no Purpose. Life has only Meaning. To be divine is our real meaning."

Option 2: "We are not human beings striving for a spiritual experience. We are spiritual beings enjoying a human experience."

To be divine and to realize that inner divinity is our true meaning in life. Being aggressive, being restlessly active, or being constantly on the move does not help us understand or realize this meaning