1. Bhagavad Gita Chapter 14 - Lesson 5 of 7

Śrīmad 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.'

ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ

ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ

if we are complete, unattached and undisturbed by all that is happening in and around us, we act out of satva guṇa.

nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati

When we see that there is nothing beyond these modes of nature in all activities and that the supreme Lord is transcendental to all these modes, the seeker can know My spiritual nature.

Only the presence of super-conscious energy, the Enlightened Master can dissolve saṁskāras, the root patterns and burn out our vāsanas, the conflicting patterns developed through these root patterns and establish us in satva.

guṇānetānatītya trīn dehī dehasamudbhavān janma-mṛtyu-jarāduḥkhair vimukto'mṛtamaśnute

When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

Those who go beyond the three guṇas, beyond the activity-producing attributes, beyond the root thought patterns and become complete, free of bondages, enjoy bliss in this world.

Kṛṣṇa provides the key to liberation here. Those who go beyond the three guṇas, beyond the activityproducing attributes, beyond the root thought patterns and become complete, free of bondages, enjoy bliss in this world. This is the assurance of the Master. This is a guarantee.

These words are a great technique.

• 1. Step one is when we realize that each of our thoughts, words, and activities arises from one of the three root patterns, guṇas—satva, rajas and tamas.
• 2. Step two is the understanding about which guṇa, root pattern it is and exactly what that guṇa is doing to us; what disempowering cognition that guṇa is building about our inner image (mamakāra), our outer-image (ahaṁkāra), others' image (anyakāra), others' expectation about us, and life's image (svānyakāra).
• 3. Step three is to do the completion and the creation process; do completion with that guṇa or root pattern and do creation of the satva guṇa, the right inner space to create the reality that we want. Finally we transcend satva guṇa and enter into nirguṇa or 'no guṇa state'.

Whatever we are doing, whatever is happening to us, we need to become aware of the attribute, the guṇa, the pattern that is driving us and complete with it. If it is a fantasy, we work out of tamas. If it is fear and greed, we work out of rajas. And if we are complete, unattached and undisturbed by all that is happening in and around us, we act out of satva guṇa.

Here Kṛṣṇa assures, 'Those situated in the mode of goodness gradually go upward to the higher planes ūrdhvaṁ gacchanti sattva-sthā (14.18).' A continuous tireless completion process creates the basis for higher level practices, for higher planes.

We have talked about the saṁskāras or root thought patterns that are buried in our unconscious. They drive us through one of these attributes (guṇas). Conscious, logical and analytical procedures cannot easily identify them, let alone remove or repair them. That is why so-called catharsis processes that aim to rid us of negative emotions give only temporary relief. The basic negativity remains buried.

Visualizing consciously or unconsciously does not take us out of rajas and tamas. We can be dragged deeper into the fantasyland of tamas. Those moments are the most dangerous moments you are spiritually vulnerable.

Crying out of powerlessness due to rajas or tamas is not okay. When your immune system is down, any wrong negative spiritual concepts can infect you. Infection by the root pattern can happen in you during those powerless moments. When the infection of negative patterns happens in you, it is almost incurable. Only an Enlightened Master can do the surgery and cure it. That surgery is called Inner Awakening..

The only way to move into satva and dissolve saṁskāras is to move into a super-conscious state through powerful meditations processes on root pattern completion. There is no other way that we can achieve it ourselves. Only the presence of super-conscious energy, the Enlightened Master can dissolve saṁskāras, the root patterns and burn out our vāsanas, the conflicting patterns developed through these root patterns. It is the only way. All other techniques do only one thing; they make money for those who promote them and put those who are seeking help into deeper trouble.

So first bring integrity to your thoughts and actions. Identify which guṇa they come from. If it is a fantasy, rooted in tamas, complete and drop the fantasy and move into the present reality.

Every one of you has a fantasy deep down about you becoming all- powerful, all-knowing, sarvajña, that's all. Living as per the expectations of you, behaving as you expected about you, is the greatest joy you can experience in life. Completion does that to you! Nothing else can do that to you.

This realization and awareness that completion helps you move out of the zone of fantasies and creates your reality as you want, can only come as a result of learning the Science of Completion.

Impress upon the students that we must all strive to go beyond the three guṇas, beyond their activity-producing attributes, beyond the root thought patterns and become complete, free of bondages, enjoy bliss in this world.

• ❖ What is meant by inner image (mamakāra)?
• ❖ What is meant by outer-image (ahaṁkāra)?
• ❖ What is meant by others' image (anyakāra)?
• ❖ What is meant by others' expectation about us and life's image (svānyakāra)?

• 1. Paint
• 2. Brushes
• 3. Water
• 4. Paper
• 5. Pencil

Draw your fantasy about you.

As you paint, think about how your fantasy is different from your reality. Understand that your Tamas is the root cause of this difference. Evaluate your fantasy. Is it the ultimate you can be i.e. all-powerful, all-knowing, sarvajña? Finally, as you give finishing touches to your painting, pray to the master and drop your Tamas at his feet and be complete with it. You can move out of the zone of fantasies and create your reality as you want

• Notebook
• Pen

Let's practice the technique to complete with our root patterns and cultivate satva guna.

Step 1: List down your most recurring thoughts, most revisited memories, your belief about yourself, words you most often use to describe yourself, and your longstanding habits.

Step 2: Try to recognize which one of the three root patterns, guṇas satva, rajas and tamas, the thoughts and actions you listed arise from. Contemplate on what disempowering cognition that guṇa is building inside us about our inner image (mamakāra), our outer-image (ahaṁkāra), others' image (anyakāra), others' expectation about us, and life's image (svānyakāra).

Step 3: Do the completion and the creation process; do completion with that guṇa or root pattern and do creation of the satva guṇa, the right inner space to create the reality that we want.

Part 2: Bhagavad Gita Chapter 14 - Lesson 5 of 7_English_part_2.md

If we are complete, unattached and undisturbed by all that is happening in and around us, we act out of satva guṇa. Finally we transcend satva guṇa and enter into nirguṇa or 'no guṇa state'.

The topic of our debate is "Only the presence of an Enlightened Master can dissolves GuṆas."

The saṁskāras or root thought patterns that are buried in our unconscious drive us to perform various thoughts, words, and activities. Various catharsis processes, Conscious, logical and analytical procedures aimed to rid us of negative emotions give only temporary relief and cannot easily identify them, let alone uproot or repair them completely. The only way to move into satva and dissolve saṁskāras is to move into a super-conscious state through powerful meditations processes on root pattern completion.