1. Bhagavad Gita Chapter 15 - Collection

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 selfdestruction. 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.

simplicity, in a peace-loving, diplomatic,

conflict-free way.

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.'

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

śrī bhagavan uvāca ūrdhvamūlamadhaḥ śākham aśvatthaṁ prāhuravyayam chandāṁsi yasya parṇāni yastaṁ veda sa vedavit

Śrī Bhagavān says, The imperishable banyan tree of life, symbolized by the Aśvattha, has its roots above, with the leaves and branches spreading below the earth. The leaves are said to be the Vedic hymns. One who knows this eternal tree becomes the knower of the Vedas

Through the study of the Vedas we can understand and overcome our root patterns and establish ourselves in awareness.

adhaś cordhvaṁ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ adhaśca mūlāny anusaṁtatāni karmānubandhīni manuṣya-loke

The branches of this tree extend below and above the earth, nourished by the three human attributes, guṇa. Its buds are the sense objects. This tree also has roots going down and these are bound to the resultant actions of humans

Real enriching means — you transmitting the highest possible consciousness to others.

Desire is an energy. That energy is abused by creating selfconflicting desires and self-doubting patterns, which put us into restlessness. If we don't complete with our self-doubts (ātma sandeḥ), we fall into depression, into self-revenge (ātma droha). He gave techniques to clear self-conflicting desires. Our own desires, born out of our mūla vāsanās, the root patterns, carry their own energy for fulfillment, as they are the basic needs and purpose with which we were born. The Universe blesses us with the power to meet all our real needs. When we are born on this planet we are sent with all that we need. However, once here, we accumulate other desires. Because of our root patterns, these desires are the wants that we borrow from others by comparing, copying and envying others. Saṁskāras are stored in our unconscious mind layer. Root thought patterns, saṁskāras, drive our actions. The Bṛhadaranyaka Upaniṣad says, 'We are our desires. Desires shape our will. Our will shapes our actions. Actions make us what we are.

Now, Kṛṣṇa moves on to the next layer, where saṁskāras are stored in the seed form. Even if we move beyond the three layers of desire, restlessness and depression, these root patterns, saṁskāras in seed form, called bīja saṁskāra (bīja meaning seed), need to be cleared and completed. Kṛṣṇa speaks of techniques to destroy these bīja saṁskāras.

These may not express themselves in us right now. Yet if they are allowed to be there in seed form, at one time or another, they will exploit us. Kṛṣṇa says, 'The roots of the tree are on the outside; the branches are inside.' From the causal body, if the roots are taken to be outside, it should be in the earlier three layers ending with the physical body. In a tree, the roots feed nutrients to the tree. The tree takes water and minerals through the roots. The roots decide the condition and growth of a tree.

That is why Kṛṣṇa says the roots of the tree are in the physical body. The tree of saṁskāra is watered by the five senses of the physical body and our actions. The saṁskāras in seed form in the causal body are formed and watered by the five senses of the physical body. He says one who has the knowledge that the root patterns or saṁskāras, which constitute the causal body, are the result of the five senses, knows the Vedas or has the knowledge of life's guiding force.

The water a tree receives through its roots mainly decides the condition of the tree. If good water and manure are available, the tree flourishes. The leaves will be green. If poison is poured on it, the tree sheds its leaves and slowly dies. This tree of saṁskāras, which is in the causal body, lives mainly due to the five senses. Kṛṣṇa uses the word aśvattha which also means that which is transient, that which is not today as it was yesterday and which will not be tomorrow as it is today

Aśvattha signifies this state of unawareness. To understand this unawareness produced by our senses and directed by our root patterns, saṁskāras, is to gain knowledge, the Vedas. Kṛṣṇa goes on to explain more about this state of unawareness. Kṛṣṇa says the roots go upwards as well as downwards. He says the leaves of the tree are decided by the tricks of the five senses and the resultant action of mankind. The roots are not only in the physical body, but also in the action. Kṛṣṇa says the tree is deeply rooted because the action of the entire mankind is always result oriented. It is always guided by greed and fear.!

The aśvattha tree, the banyan tree, is like a human body. Its roots, like in a human being, are above, like our hair. The hair is said to be a channel to draw in cosmic energy. Our limbs, hands and legs are like branches of the banyan tree. The human system is truly upside down! Kṛṣṇa gives a beautiful tip to be complete with the root patterns, saṁskāras. If we are not guided by greed and fear patterns, if our actions are not result-oriented, no root patterns will be created. If you enrich selflessly for at least half an hour a day, it will do you a lot of good. It will create the space of completion in you. While enriching others and yourself, don't plan anything. But at a later date, this time alone will be felt as purposeful and complete. If your enriching service is fueled by the patterns of greed or fear, you may end up in a mess and be a nuisance to others, too.

You need to know, if you are enriching with a vested interest, you will give-up on people. Don't have any vested interest. Enrich just for the sake of enriching. Enriching makes you just grow to the next level of you. Enrich and Be Free from Kārmic Cycle. Listen Don't plan anything. Just do enriching service anywhere. Then the enriching you do will infuse enormous power into your being. Enriching is the power of your being. Real enriching means — you transmitting the highest possible consciousness to

others.

Do not enrich with the small purpose. Listen! Now I am giving the right and complete reason for enriching. Because everyone is part of you, enriching every being is nothing but enriching some part of you. Enrich others. Listen! Anything you see is extension of you. Anything or anybody you experience is extension of you. So, when you enrich them, parts of you are enriched. When they feel completion, part of you will become complete.

Mostly we do charitable work based on notions of earning brownie points that will do us good in our afterlife, whether we believe in rebirth or not. Or we would like to see ourselves in the media and feel good. It fulfills our need for attention either in this world or in another world after death. When you work, whether it is charitable as you and society define it, or commercial, as long you do it with no expectation of results, just enriching because others are your very own extension, your actions will be selfless. These actions are not motivated by fear and greed patterns. They will not result in the hangover of root patterns, saṁskāras. When you enrich, you can define the process of your actions and not the results. When a defined process is followed, results naturally follow. If we follow the right path with the right reason, we reach the right destination. It takes courage of authenticity to create the space of possibility and implement this. It takes courage of your being to say that we will work only to enrich without expecting rewards. It takes a truly complete person to cognize the right reason for enriching; that what is important is 'doing' and not 'doership' and that status is not as important as the state of doing.

If we are able to create this right space of enriching, we will find a true liberation within ourselves. We will experience the power of living, constantly expanding! A load will be lifted from our shoulders. The anxiety of constantly looking over our shoulder to peep into the future will be gone. We look at past results to define what needs to be done for the future. All what needs to be done is being in the space of completion in the present, define an enriching path in everything we do and take responsibility that the 'doing' happens with integrity and authenticity. If this is done with awareness, results will follow. Real enriching is making people live enlightenment. Take up this as a life. You will see all kinds of miracles happening in your life.

Inspiring the students to go on enriching others. Enriching done with a selfless attitude and with awareness that the others are an extension of ourselves, leads to expansion. Real enriching is making others live enlightenment.

• 1. What is real enriching? unawareness?
• 2. What does the spiritual practice of enriching involve?
• 3. What is the benefit of practicing enriching others?
• 4. What is the right context in which enriching must be done?
• 5. What causes Aśvattha or a state of unawareness?
• 6. Does the study of the Vedas help us combat

• 1. Glue
• 2. Salt
• 3. Liquid watercolor
• 4. Thick paper

Squeeze the Glue Bottle on to the paper to make a pattern or design. Sprinkle the paper with salt until the glue is thoroughly covered. Tilt the paper to let excess salt fall away. Dip your paint brush into liquid watercolor paint then gently touch the salt-covered glue lines. The paint will spread across the raised salted glue lines. Let the artwork dry.

The tree of saṁskāras, the causal body which houses the seeds of our root patterns, is similar to the aśvattha tree (banyan tree). It has roots going in both directionsupwards and downwards. The leaves of the tree are nourished or destroyed depending on inputs it receives from the roots. The inputs absorbed by our senses and the impressions our actions eg. words, make on our being, shape our samskaras. The downward roots are not only in the five senses in the physical body, but also deep rooted in our actions. The upward roots are above, like human hair, they can be channeled to draw in cosmic energy.

Let's listen with integrity to a small story: A scholar lived on the banks of the sacred Yamuna river. Daily he offered ritual worship to Kṛṣṇa. A milkmaid brought milk for the scholar on a regular basis. One day, she did not come because it had rained heavily the previous night and the river had flooded. The following day when she arrived at the scholar's home, he asked, 'Why didn't you bring my milk yesterday?' She replied, 'The river was flooded and I was unable to cross it.' The scholar told her, 'Many have crossed the saṁsāra sāgar (ocean of worldly life) by chanting Kṛṣṇa's name. Yet you can't cross a small river. Chant His name and cross!' Like a typical scholar, he showed off his dry knowledge to impress the poor milkmaid while also scolding her for missing a day of service. The milkmaid received his words as absolute truth. From that day onwards, the milkmaid was on time.

Sometime later, the river flooded again. The milkmaid shocked the scholar by arriving at the usual hour. He asked her, 'How did you manage to cross the river?' The milkmaid replied, 'Due to your guidance, master. I chanted Kṛṣṇa's name and walked upon the water as you told me.'

The scholar could not digest it. He demanded proof. The milkmaid agreed. They went down to the riverbank. The milkmaid chanted Kṛṣṇa's name and walked upon the water. She just floated and crossed the river.

The scholar could not believe what was happening.

He thought, 'If an ignorant milkmaid can walk on water based on my teachings, why can't I, a great scholar?'

He started chanting Kṛṣṇa's name. But, as he approached the water, he lifted his waistcloth so as not to wet it. He stepped into the water and sank. He didn't actually have any authentic belief in what he told the milk-maid. He just spoke those words to show off his knowledge. But his inner space felt the impossibility of crossing the water. And the milkmaid was so authentic, her space was filled with making the impossible, possible!

Part 2: Bhagavad Gita Chapter 15

If the disciple is in a receptive mood of listening with integrity, even casual words of the Master can be techniques for his growth; it will enrich him. Even if the master is unenlightened or if the master has no belief or experience of his own words, the disciple's authentic belief in the possibility surmounts any obstacle.

• 1. The topic of discussion is: 'This Universe can fulfill the needs of all its inhabitants; but it cannot fulfill the wants of even a single person.' When we are born on this planet we are sent with all that we need. However, once here, we accumulate other desires because of our root patterns, these desires are the wants that we borrow from others by comparing, copying and envying others. With completion the creation of space happens for whatever we want to make as reality.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

na rūpam asyeha tathopalabhyate nānto na cādirna ca saṁpratiṣṭhā aśvatthamenaṁ suvirūḍha-mūlam asa�…ga-śastreṇa dṛḍhena chittvā

The real form of this tree cannot be perceived. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment

If the understanding is present, right action follows

tataḥ padaṁ tat parimārgitavyaṁ yasmingatā na nivartanti bhūyaḥ tameva cādyaṁ puruṣaṁ prapadye yataḥ pravṛittiḥ prasṛtā purāṇī

One must then seek that place from which having gone, one never returns and surrender to the Supreme Being from whom all activities started from ancient times

Bringing awareness into the unconscious through the superconscious meditative route of completion is the only correct way to dissolve accumulated saṁskāras.

Kṛṣṇa speaks further about the causal body where saṁskāras are stored.

He is an extraordinary scientist. A scientist can honestly search for the truth; he can give up his own faith and belief for the cause of this search and is courageous enough to express the secrets, which he discovers step-by-step.

We see these qualities in Kṛṣṇa. He is authentic in His expression or search. He is ready to give up yesterday's truth for today's updated intelligence. Kṛṣṇa continuously updates Himself. Lastly, He is courageous to open up the secrets in public. He is not worried about copyright and intellectual property rights.

The ancient vedic society in Bharat believed that knowledge was free. The idea of copyright did not exist.

Kṛṣṇa is courageous enough to open up all the secrets. Bhagavān beautifully says, 'narūpamasyeha tathopalabhyate (15.3).' No one can perceive the real form of this tree. No one can understand where it begins, where it ends or where its foundation is. However, with determination one should cut down this tree with the weapon of strong will and detachment, asaṇga śastreṇa dṛdhena chittvā (15.3).

No one can see what one has stored in one's causal body. It is like Pandora's Box. All the saṁskāras stored in the causal layer reveal themselves one by one. When we erase four of them, ten will surface. What is inside nobody knows. Only one thing is possible. All the saṁskāras can be cut by a strong will of detachment. With a strong will, with intelligence, the entire causal layer can be completed. People ask the Master to show them how to get rid of root patterns, saṁskāras. Only strong will and intelligence can do that. Do we ask the Master's help to take our hands out of the fire? No! We know fire burns. So, we withdraw our hands immediately. We ask the Master only because the understanding is not there.

If the understanding is present, right action follows. If right action does not happen, be very clear that the understanding has not happened. Similarly, root patterns are dangerous. All that is needed is intelligence and a strong will of detachment. Kṛṣṇa explains that after cutting the tree of root patterns, surrender to the space of eternal silence, from where there is no coming back, tam eva cādyaṁ puruṣaṁ prapadye (15.4). This is the space in which the whole of Existence is established. One's identity is the collection of one's root patterns, saṁskāras, past bio memories and incomplete desires that are stored in the unconscious mind. This is in the causal layer of our energy. Through deep and focused meditation, we can access

this unconscious causal layer and dissolve the saṁskāras stored here. Once done, we no longer return as the same person. We are free of saṁskāras and liberated.

The spirit that leaves the body goes through a comatose state when it passes through this causal body layer. As long as the spirit has not crossed this layer, it can return to the body. This is the power of saṁskāras. These bio-memories or desires can pull the spirit back. That is why sometimes after many years in a coma, people return to consciousness. They are pulled back by unfulfilled desires. However, once the spirit crosses the causal layer, it cannot return to the body. It must move on to the next layer, the cosmic layer.

Once we access this point of dissolution of saṁskāras and move on to the cosmic layer, we no longer operate unconsciously at the behest of our stored bio-memories. We move into an intuitive state of completion, as opposed to our earlier instinctive state of incompletion. We are no longer in an ignorant wakeful state, but in the truly awakened state of consciousness. Bringing awareness into the unconscious through the superconscious meditative route of completion is the only correct way to dissolve accumulated saṁskāras.

Impress upon the students that bringing awareness into our unconscious through the superconscious, meditative route of completion is the only way to dissolve accumulated saṁskāras.

• 1. Is it possible to complete all our root patterns one by one?
• 2. What method does Krishna prescribe for destroying the entire causal layer?
• 3. Which layer of the human psyche is characterised by eternal silence?
• 4. What is the difference between operating from the causal layer and actions that originate from the cosmic layer?

• 1. Marbles
• 2. Thick white paper
• 3. Acrylic paint (6 colours)
• 4. A shoebox
• 5. Six small paper cups

• ❖ Put a blob of paint in each paper cup.
• ❖ Each of the six cups should have a different colour.
• ❖ Now drop one marble into each of the cups.
• ❖ Swirl the cups around so that the marble gets coated in the colour. Place the white paper inside the cardboard shoe box. Gently drop a coated marble onto the paper.
• ❖ Shake the shoe box so that the marble runs over the paper in all directions. Once the colour on the marble is exhausted put it back in its cup of paint. And repeat this activity with all the other marbles.

When we are operating from the causal layer we operate unconsciously at the behest of our stored, coloured bio-memories. We move through life based on our instinctive state of incompletion and create more and more messy, conflicting thought patterns within us.

• Clay (7 different colours if you don't have 7, you can alternate the colours you have),
• Dental floss (to cut the creation in half) .

Show the image of the seven energy bodies to the kids and ask them to reproduce it with the clay

• Roll the small ball dough into a ball (Nirvanic body)
• For the next layer (cosmic layer), flatten the medium sized dough (of a different colour) and place it around the first ball.
• Pinch the sides closed, removing any extra dough in the process.
• Create the 5 remaining layers (causal, spiritual, etheric, pranic, physical).
• Cut the layered ball in two using floss.
• Ask the kids to use their new creation to show where the saṁskāras are stored and to explain how we can complete the causal layer.

No one can see what one has stored in one's causal body. It is like Pandora's Box. All the saṁskāras stored in the causal layer reveal themselves one by one. When we erase four of them, ten will surface. What is inside nobody knows. Only one thing is possible. All the saṁskāras can be cut by a strong will of detachment. With a strong will, with intelligence, the entire causal layer can be completed.

Through deep and focused meditation, we can access the unconscious causal layer and dissolve the saṁskāras stored here. Once we dissolve our saṁskāras and move on to the cosmic layer, we no longer operate unconsciously at the behest of our stored bio-memories and enter a space of eternal silence and restful awareness

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

nirmāna-mohā jita-sa�…ga-doṣā adhyātma-nityā vinivṛitta-kāmāḥ dvandvair vimuktāḥ sukhaduḥkha-sañjñair gacchanty amūḍhāḥ padam avyayaṁ tat

Those who are free from pride, delusion, and attachment, those who dwell in the Self, who are done with lust, who are free from dualities of joy and sorrow, not confused and those who know how to surrender to the supreme person, attain the eternal consciousness.

We can create a positive space in our causal layer to make our conscious energy into our reality.

na tadbhāsayate sūryo na śaśā�…ko na pāvakaḥ yadgatvā na nivartante taddhāma paramaṁ mama

That supreme space of eternal consciousness, My consciousness, is not illumined by the Sun or the Moon, or by fire. Those who enter that space never return to this material world.

When the spirit is evolved it doesn't revert to a mental setup and root pattern that it transcended in the previous birth.

Here Kṛṣṇa says, 'Those who are free from pride, delusion, and attachment, those who dwell in the Self, who are complete with lust, who are free from the dualities of joy and sorrow, who are not confused, and who know how to surrender to the supreme person, attain the eternal consciousness.'

What wonderful usage of words! He does not say who have 'renounced' lust. No, because renunciation won't do. Vairāgya means beyond attachment and detachment. Rāga means attachment. Arāga means detachment. Virāga or vairāgya means beyond attachment and detachment.

It is non-attachment. Until the age of seven, we are attached to toys. By age eight or nine we are forced to be detached from these. By twenty, most people are complete with toys, beyond attachment or detachment to children's toys. With detachment, we might have renounced it externally. But the inner urge for it prevails.

That is why Kṛṣṇa uses fitting words: vinivṛtta-kāmāḥ, those who are 'complete' with lust. Nivṛitti is the completion you carry that leads to more and more completion.

In this state, we know what we can afford. We know it is there at our disposal. We don't possess anything, we don't own anything, but everything is at our disposal. We can use it or drop it based on the need. Life is also like a toy. If this is fully understood, you will live like a king, not an ordinary materialistic king, but an enlightened king, a Rājaṛṣi.

This is a tattva (principle). This is not for understanding. This is to be meditated upon. On meditating upon this technique, these characteristics will start flowering in you and give you a clear-cut idea about the causal body. Earlier, Kṛṣṇa explained ways to erase and complete with our root thought patterns, saṁskāras. Now He speaks on the creation of a proper layer. It is about reprogramming your causal layer with the space of completion.

Kṛṣṇa gives the essence of the most secret science, the science of completion and creation of space. He gives the technique for creation of the causal body. He says: 'Those who are free from pride, delusion, and attachment, those who dwell in the Self, who are complete with lust, who are free from the dualities of joy and sorrow, who are not confused, and who know how to surrender to the supreme person, attain eternal consciousness.'

When a desire is fully experienced it leaves your system. Welcome and accept the mind, body and being as it is. Many of us are ashamed of our body. We hate it. All body pains and chronic skin diseases arise out of low self-esteem and disrespect to our body. We would like to be someone else.

We would like to shape our body and dress like someone else. We stop staying within the boundary of our own skin, and fantasize about being someone else. Whenever we hear our name we think of our face, not our whole body, because we are not comfortable with our body. When we do not accept ourselves fully and copy someone else artificially, we can be beautiful at best, but never graceful. Grace comes from within.

For the next few days, watch your body with love. Feel comfortable. Our body oozes bliss all the time. Yet we feel only the pain. If we are relaxed with our body, our mind will not wander. Usually, when we are at home, our mind is in the office and when we are working, we wish we were at a party. Where our body is, our mind will not be. Drop your imagination and dreams, and be complete. Add friendliness towards yourself and others, towards their body, mind and being. Carry words that heal others. Carry your body in a way that heals others. Carry friendliness with you always. This is a spiritual process.

Carry the grace and goodwill of Lakṣmi instead of observing fasts and pūjā. The first time you approach others with friendliness, they may not receive you openly because of your past inauthentic behavior. Persist and persevere. Complete with the idea of impossibility. Complete with your self-doubt. Stand up powerfully. Don't give up on you and others. Don't stop even if others do not reciprocate. Carry on till others feel enriched and reciprocate. Complete! Create the space of friendliness towards your-self and others, and persevere. Lust will turn to love. Your being will be in Eternal Bliss.

Kṛṣṇa says, 'That supreme space of eternal consciousness, My Consciousness, is not illuminated by the sun or the moon, or by fire. Those who enter that space never return to this material world.' These words are not advice. They are for contemplation. Advice is the only thing everybody gives and nobody takes! Kṛṣṇa gives these words to program our Causal layer with completion. These are words to contemplate, to meditate upon. They are the hymns to be meditated upon. In the Inner Awakening program, participants are guided through a meditation upon darkness while working on the Causal layer. This darkness is not mere absence of light. It is Energy. The Causal layer of energy is the passage through which the spirit passes on its last leg before it leaves the material world. When the spirit is stuck in this Causal layer, one is in coma. One can be stuck in.

This layer for a long time. Those who go past the causal layer, this layer of energetic darkness, where neither the sun nor the moon shines, nor fire warms, progress onwards to the Cosmic layer and then to the nirvanic layer, which signifies true liberation. One can meditate upon this technique, upon this truth expounded by Kṛṣṇa, through the darkness meditation in some of our meditation programs. This meditation, which focuses on darkness, liberates one from the fear of death and the fear of loss of identity that causes the fear of death. Death is not an option. Death of the body is certain. Separation of the spirit from the body-mind is painful. When the spirit is such that it has completed and created the space beyond attachment and lust and is constantly focused on the Self, then there is no return for that spirit into another body-mind complex. Else it returns. Kṛṣṇa points out that the death of the body is a certainty, however, the death of the spirit is impossible. The spirit lives on. When the spirit is evolved it doesn't revert to a mental setup and root pattern that it transcended in the previous birth, that's all.

We must attain the state of non-attachment that stems from the space of completion, and which is beyond attachment and detachment. In this state, we know what we can afford. We know it is there at our disposal. We don't possess anything, we don't own anything, but everything is at our disposal. We can use it or drop it based on the need.

• 1. What is vairāgya or non-attachment and how is it different from Arāga or detachment?
• 2. What is the Nivṛitti Tattva?
• 3. How can we reprogram our causal layer with the space of completion?
• 4. How can dropping our imagination and fantasies make us complete?
• 5. How can we create the space of friendliness towards your-self and others?
• 6. What are the benefits in doing so?

• 1. Thick colour paper (preferably Mud Colour or Black)
• 2. Acrylic Paint Brush Tip Markers (You can use regular tip markers as well),
• 3. Paint Brush
• 4. Pencil

To make a warli stick figure, draw an 'X' shape and join the edges on both ends. Add a small line to make the neck and make a circle for the head. Add stick hands and legs. Fill the figurine with colors. Use your imagination to create warli patterns showing village life, community activities, dancing etc.

Add friendliness towards yourself and others, towards their body, mind and being. Carry words that heal others. Carry your body in a way that heals others. Carry friendliness with you always. This can be your spiritual practice to attain Eternal Bliss

Paper Pen, pencil, markers, eraser Ruler Heart stickers, etc.

Ask the kids to reproduce the following worksheet and to fill it Ask the kids to share their understanding of grace: How can they start radiating grace? What is the difference between beauty and grace? Describe a Being who radiates grace

Many of us are ashamed of our body. We hate it. All body pains and chronic skin diseases arise out of low self-esteem and disrespect to our body. We would like to be someone else. We would like to shape our body and dress like someone else. We stop staying within the boundary of our own skin, and fantasize about being someone else. Whenever we hear our name we think of our face, not our whole body, because we are not comfortable with our body. When we do not accept ourselves fully and copy someone else artificially, we can be beautiful at best, but never graceful. Grace comes from within.

Have someone demonstrate and teach the children some basic classical Hindu dance movements. Alternative is to practice the Karanas in the Yoga Prathama Vinyasa Krama 108 Asana Sequence.

• 1. Contemplate on the sentence: "Rāga means attachment. Arāga means detachment. Virāga or vairāgya means beyond attachment and detachment." Take turns to explain to the group your understanding of vairāgya and its benefits. With detachment and complete awareness we must complete with our desires. We must reprogram our causal layer with the space of completion.

Authored by

THE SPH NITHYANANDA PARAMASHIVAM

mamai'vā'ṁśo jīvaloke jīvabhūtaḥ sanātanaḥ manaḥ ṣaṣḍhānī'ndriyāṇi prakṛitisthāni karṣati

The living entities in this conditioned material world are a portion of My eternal Self; in this conditioned material world they are attracted by the six senses, which include the mind, dwelling in prakṛti, the active energy principle

After crossing the three layers and going beyond the causal layer, you enter a space where you are free from conditioning. This is the space of completion and creation!

śarīraṁ yadavāpnoti yaccāpyutkrāmatīśvaraḥ gṛihītvai'tāni saṁyāti vāyurgandhānivāśayāt

The spirit in the mind-body living in this material world moves from one body to another carrying these just as air carries aroma

We have the choice to redefine that vāsana, that smell, into either a stink or a wonderful fragrance.

Jīva bhūtaḥ—conditioned living entity, 'conditioning' is the new word that Kṛṣṇa uses here. Recent research tells us that human beings walk on two legs due to conditioning.

A group of scientists recently found a seventeen-year-old boy in a forest. Wolves had raised him. The scientists tried to teach him how to walk on two legs and speak a few words.

They were unable to do this and he died within a year. Man walking on two legs is due to conditioning. Everything we consider as human nature is nothing but conditioning. Here Kṛṣṇa says, 'conditioned world, jīvaloke'. Everything is conditioning. Right and wrong, honor and dishonor, are all conditioning, all are patterns. We think of honor or dishonor because we are taught that way. We are conditioned. If a group of people give us a certificate and clap their hands, we take it as an honor. That is the way we are taught. But never judge yourself by others' applause. This idea of honor drives many people mad. Never accept the judgment of the crowd.

Part 3: Bhagavad Gita Chapter 15 - Collection_English_part_3.md

Here Kṛṣṇa gives these meditation hymns to re-program your causal layer for completion of your saṁskāras and creation of space. After crossing the three layers and going beyond the causal layer, you enter a space where you are free from conditioning. This is the space of completion and creation! May you be free from all conditioning! Kṛṣṇa says: 'They are attracted by the six senses that include the mind—manaḥ ṣaṣthānīndriyāṇi prakṛti sthāni karṣati (15.7).'

There are five physical senses and the sixth sense is the mind, ṣaṣthānīndriyāṇi. However, according to me, the mind is the only sense and the so-called five physical senses are slaves to it. The mind jumps around. If the mind can be handled, all the other five can be handled.

The spirit in the body-mind living in this material world, moves from one body to another carrying these root thought patterns just as the wind carries fragrance. Saṁskāras in one body quit that body and take shelter in another.

This continuous vicious cycle of movement of saṁskāras is what Kṛṣṇa refers to as saṁsāra, the life-and-death cycle.

Kṛṣṇa says 'taking these, gṛhītvā etāni saṁyati (15.8)'. What does He mean by 'these, etāni'? In the previous verse, Kṛṣṇa talked about the six senses, including the mind. He refers to them here. When the spirit leaves one body and moves to another body, it carries the six senses, ṣaṣthānīndriyāṇi, the five physical senses and the mind, in the same way as the wind carries fragrances, vāyur gandhān ivaśayāt (15.8).

Kṛṣṇa answers a frequently asked question about sin. People ask whether sins come with them from one birth to another. Sins never follow. Only imprints travel. For example, if a man commits one hundred murders, the quantity will not follow, but the basic mentality of violence accompanies and tortures him. Only the mental setup is carried. The concept of karma is often used to justify actions, by saying, 'It is our karma,' 'It is our fate,' 'It is our destiny, what can be done?,' 'Whatever had to happen has happened.' This is pure fabrication and justification of our negative deeds.

Just as the wind carries fragrances, consciousness carries saṁskāras, causal level imprints, from body to body.

We have the freedom to act: the free will to decide and act. Ironically, only an enlightened Master has no freedom. Enlightened Masters are driven by Parāśakti' s will; they are guided by Her, that universal power, into doing what they must do. Understand: I cannot take a single step on my own. My limbs move in accordance with Her wishes. The ordinary human being, jīva bhūta is in control of his destiny. All that nature provides are paths in our lives and we choose the path we travel by. We decide the path. What drives us into taking one fork or another is vāsana, the 'smell' that the spirit carries. It is the subtle imprint of our past actions, saṁskāras and karmas. It is not definitive or predestined. We have the choice to redefine that vāsana, that smell, into either a stink or a wonderful fragrance. It is in our hands only. Whether we wish to travel in the same merry-go-round or decide to break out and walk free is our

decision.

Rāmakṛṣṇa beautifully says that the soul travels from one body to another like we move from one room to another. When He left His physical body, His wife Sārada Devi was about to remove her jewelry. (Traditional Hindu families do not allow a widow to wear jewels, especially the sacred thread signifying marital status, and bracelets.) Just as she was about to remove the sacred thread, Rāmakṛṣṇa appeared and told her not to remove it. He said, 'Where have I gone?

Just to another room. Don't remove your jewelry.' From that time till her end, Sārada Devi followed His words. This may seem easier today. But in those days, in an orthodox Hindu family in a small village, it was not so. She was highly courageous.

Someone who completes with all social conditioning, who sheds all root patterns in his causal layer, moves from body to body as easily as moving from one room to another. We create big buildings. We accumulate a good bank balance. We have friends. Just as we start enjoying life, suddenly death appears before us. We fear death only because it takes everything away from us.

If we are unattached, if our causal layer is not filled with saṁskāras, if we are not gripped by social conditioning, we will not fear death. We know it is like moving from one room to another. As Kṛṣṇa says in Sā�…khya Yogaḥ, 'It is like changing one dress for another.' The saṁskāras of this life are the result of prārabdha karma, the mindset and bio memory, along with the spirit from the vāsanas, the imprints of the past birth that are carried into this birth. It is always a mix of pain and pleasure.

Helping the students understand that human nature is made up of social conditionings and that we must go beyond the causal layer, to become free from all conditioning.

• 1. Why do people fear death?
• 2. How does society influence human nature?
• 3. Does the sins of one lifetime come with the person into the next birth? What do people say to justify their negative deeds?
• 4. Why is death described as changing one dress for another?
• 5. What do we drop and what do we take along into our next birth?

Used Glass jar Glass paint outliner (black or gold colour) Transparent glass paint or glass stain Paint brushes Cotton swabs (optional)

Remove any paper labels on the glass jar, wash it clean and let it dry. Make the outlines of the design of your choice on your glass jars, you will need to use a glass paint outliner. Allow the outlines to dry completely. Apply the glass paint inside the outlines. If bubbles appear in some areas, simply paint over the bubbles. Let your jar dry.

Like a piece of Glass the human being is pure consciousness, free from all social conditioning, root thought patterns, saṁskāras and desires or vāsanās. However, due to our delusion, with our mind we color ourselves with false patterns of saṁskāras and vāsanās.

Start by asking students to identify out loud the social conditionings that they feel have impacted their lives. What are their ideas of "right" and "wrong", etc. Then, ask them to discuss what they can do to remove those thought currents from their space.

After a few minutes of discussion, narrate this small story: Queen Madālasā gave birth to seven children. Each child became enlightened by the age of seven and moved out of the kingdom. Their father, the king, was puzzled. How did seven children in a row become enlightened? He probed into the issue and found that Madālasā had taught them one phrase, Tat Tvam Asi (You are That). Just by internalizing 'Tat Tvam Asi', their mental setup changed. They were complete with the root thought patterns, saṁskāras in the causal layer. They became enlightened.

Enlightenment is the removal of root thought patterns, saṁskāras and the dissolution of conditioning.

We return to our pure original state. This is why enlightenment is referred to as samādhi. The Saṃskṛit word samādhi means 'returning to the original state'.

When we recognize that we are pure consciousness, we destroy all seed thought patterns that reside in our causal layer and we are not moulded by social conditioning. Anyone who completes all social conditioning, who sheds all root patterns in his causal layer, starts living enlightenment

• 1. Topic of discussion is "Just as the wind carries fragrances, consciousness carries saṁskāras, causal level imprints, from body to body." On our death, consciousness carries our saṁskāras, causal level imprints, from the discarded body to the new body. Then we live another lifetime, driven to action based on the vāsanā, or subtle imprint of our past actions, saṁskāras. And thus the never ending cycle of birth-and-death continues. If we are unattached, if our causal layer is not filled with saṁskāras, if we are not gripped by social conditioning, we will not fear death.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇaṁ eva ca adhiṣṭhāya manaścāyaṁ viṣayānupasevate

The living entity, the spirit, leaves one body, takes some other body and gets new eyes, ears, nose, tongue and sensing body according to the saṁskāras it had in its causal layer and enjoys the new mental setup

If we change our mental setup, within a short time, our senses are recreated and even our face changes.

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣah

Fools in ignorance do not perceive the spirit being united with the guṇās as its enters, enjoys and leaves the body. The one whose inner eye is open clearly perceives everything

Only those whose eyes are trained by knowledge can see the truth of this science of completion.

Here Kṛṣṇa reveals another secret. He says, 'You create a body according to the root thought patterns or saṁskāras in the causal layer. Kṛṣṇa says that we create our sensory organs, according to saṁskāras in our causal layer.

Kṛṣṇa says that living entities create all five senses through the mind or mental setup. This happens not only when we take another body. Every day when we wake up from deep sleep, our senses are recreated. If we change our mental setup, within a

short time, our face changes.

You Create Yourself Every Moment. Our 'mind, manaś ' is the intelligence spread all over our body. It is the intelligence that resides in our cells.

Each cell carries genetic intelligence. Body and mind are not separate entities.

It is just body-mind or mind-body, one system. Within this body-mind system, scientists say that every moment of your life thousands of cells die and thousands of new cells are created.

This is a constant process that Nature, the universal intelligence, dictates. It does not happen because of us; it happens in spite of us. In a period of a little under two years, every part of our body, every cell in our body, gets renewed. Our body as it was a year ago is not the body it is today. This is not fiction; it is a proven scientific fact. Then why do we behave the same way as we have for years? Why do illnesses plague us for years, even though the cells are no longer the same? Each cell as it dies, leaves behind a memory that the newly created cell follows. That is the bio-memories, saṁskāras within us. The saṁskāras ensures the continuation of a pattern despite complete changes in the body-mind system. These saṁskāras are more powerful than the rest of the

body-mind system. It decides and drives.

The deep sleep we go into everyday is a rehearsal of our death process. We die and are reborn. Our subtle body leaves the gross body and returns re-energized if we allow it to. It is in our hands to maximize this process of rejuvenation that happens automatically everyday. Through meditation we can clear our saṁskāras and be reborn. We can change our features, our character and behavior, all by reprogramming our saṁskāras. That is why people radiate grace after they start meditation. Beauty is created by make-up. Grace is radiated by meditation. Grace makes the occupant feel at home. It soothes the atmosphere. Beauty creates excitement. Beauty moves the other person into rajas (restlessness). Grace creates calmness, satva. Grace puts the other person in energy.

People reminisce about great Masters like Rāmaṇa Mahaṛṣi and say that He imparted wisdom through silence. It is the Enlightened Master's grace that penetrates the other person's energy and changes that person's saṁskāras.

All that we need to do in an Enlightened Master's presence is just be, be open and silent and allow the Master's eternal grace to penetrate us. There is nothing that we need to do. The Master's grace does whatever is needed.

The negativity, arrogance, violence, negative saṁskāras in our causal layer, makes us feel heavy on earth. If we feel heavy around our navel area, we carry negative saṁskāras. The feeling of heaviness is not connected to our weight. It is due to imprints in our inner space. A person who feels light radiates grace from his being and he never creates a path on a lawn.

He never kills a blade of grass by his walk. We are spiritually evolved souls only when our feet do not create a path, when we float while we walk, when we do not go against nature.

Here Kṛṣṇa says, we create our senses according to our root patterns, saṁskāras. This happens not only when we die and take birth; we redesign our senses to suit our root patterns everyday, when we wake up too. If we wake up with the right mental setup, we will have our senses accordingly and for the whole day we can enjoy it. If on the other hand, we get up with negativity, we suffer.

The few moments immediately after we wake up are crucial. Whatever we feel will be reflected the rest of the day. If we radiate joy, our whole day will be joyful. If we are irritable, our whole day will be irritable. Do this with the space of completion everyday at least for twenty-one days.

You will be amazed at the changes that happen within your body-mind. You will develop grace and equally important, you will learn to love yourself, which means that you can love others without difficulty.

Kṛṣṇa further says, the type of senses we create determines the type of sensory objects we enjoy. If we create positive senses, we enjoy a positive life. If we create negative senses, we suffer a negative life. The type of senses we create determines what type of objects or pleasures attract us, and we experience that. Our senses, intelligence and our body-mind system create the energy field around us. This energy field attracts similar energy fields. If we are negative, if our perceptions are negative, we attract people with negative mindsets and descend into a vicious cycle. However, if we do completion with all our negativity, sufferings of the past and do the creation of a space of positive emotions and positive perceptions, we attract like-minded, positive people and situation

One more thing, understand, if you have dreams, whatever type of dreams it may be, whether it is good or bad, or whatever; if you have dreams, then you have incompletions in you. When you start doing completions every night, your dreams will reduce. Listen. I am defining dreams. Incompletions expressing when you are unconscious is dreams.

Incompletions expressing when you are conscious is thinking. If you have a dreamless sleep, I guarantee, you will have birthless life! If you have dream-free sleep, you will have birthfree, death-free life! When you travel from the causal layer to the physical body, pick up completion, the satva (peaceful or blissful) saṁskāras. Have a spiritual thought of completion as the first thought.

Think of your Master or God or anything that gives you a spiritual memory. That is why in Bharat, ancient Mystics tell us to meditate early in the morning. At least for a few seconds be in a blissful mood. Your inner space will be fresh and new.

Kṛṣṇa says, 'Only those whose eyes are trained by knowledge can see the truth of this science. The whole science of completion is before you. He says fools cannot understand and only those with eyes of knowledge, jñāna-cakṣu is left to us. The choice is completely ours.

Helping students practice the science of completion daily to get out of all your sufferings of the past. If we do completion with all our negativity, sufferings of the past and do the creation of a space of positive emotions and positive perceptions, we attract like-minded, positive people and situations.

• 1. What are dreams?
• 2. What are thoughts?
• 3. Why are the few moments immediately after we wake up crucial?
• 4. What does the feeling of heaviness around our navel area indicate?
• 5. Do meditators radiate grace?

6. What are the characteristics of a graceful person? How

can we have a fresh and new inner space?

Real leaves Paper or fabric Poster paint (for paper) or Fabric paint (for fabric) Paint brushes

Use real leaves to make beautiful leaf prints on paper or fabric. Collect leaves of various shapes and sizes. Both fresh and fallen leaves will work for this craft. Take one leaf. Flip it so that the underside is facing up. Paint the entire surface of the leaf. Carefully place the leaf, painted side down, on your paper or fabric. Press firmly for several seconds to transfer the paint from the leaf to the paper or fabric. Remove the leaf to reveal a leaf print. Repeat with different colours and different leaf shapes.

Our 'mind, manaś ' is the intelligence spread all over our body. Each cell carries genetic intelligence. Every moment of your life thousands of cells die and thousands of new cells are created. Each cell as it dies, leaves behind a memory that the newly created cell follows. That is the bio-memories, saṁskāras within us. The saṁskāras ensures the continuation of a pattern despite complete changes in the body-mind system.

A small booklet for each child that they can transform into a journal, pen, pencil, eraser, etc

First, give context by telling the students that the first thought with which we get up from our bed plays a major role in our enrichment throughout the day. Tell them to always go to sleep in the space of completion and to wake up with a spiritual thought of completion. Tell them that they will notice their face changing, their eyes having a new look and their body radiating grace.

Ask the children to write down what they remember thinking last before going to bed (what incompletions, thoughts were there) and the first thing they remember thinking in the morning when they woke up (what made them get up).

Then ask them to reflect by writing a short paragraph explaining how the cognition they woke up with affected the whole day. Ask each student to share their realization and end the activity by giving the guidance written in the inference section below

The few moments immediately after we wake up are crucial. Whatever we feel will be reflected the rest of the day. If we radiate joy, our whole day will be joyful. If we are irritable, our whole day will be irritable. What is our first thought usually? First we feel awake. We feel our body. Then it may be the fear that we must go to our office or it may be the greed to finish some work. At the stroke of the thought, fear or greed, our body jumps out of bed. We connect to our body through fear or greed. Kṛṣṇa says that if we catch our body with fear or greed, we attract more and more fear or greed throughout the day. There are many gates to enter the body. Never enter through the

fear or greed gate.

Remember your Master or favorite God and thank Him. Thank Him for the extended life. Everyday that you wake up is an extension to your life on planet Earth. Thank Divinity for the grace, for the extension. Let your first thought be spiritual. Practice it consciously for a few days. Then it will become your routine. Be grateful to the Divine for this day and extension here. Completion forms the basic rule for gratitude, enlightenment, and liberation

• 1. You Create Yourself Every Moment"
• 2. "Beauty creates temptation in another, only grace creates respect"

One version of the great Hindu epic Ramāyaṇa says that when princess Sītā, the incarnation of Devi Lakṣmi, entered the court of King Janaka, her father, all the great kings, monks and mystics stood up automatically. This was not a protocol. The grace she radiated caused this response in them. Beauty can create only temptation in the other person. Only grace can create respect. The grace radiating from Sītā's being made everybody stand up.

Grace is radiated by meditation. Grace makes the occupant feel at home. It soothes the atmosphere. Grace creates calmness, satva. Through meditation we can clear our saṁskāras and be reborn. We can change our features, our character and behavior, all by reprogramming our saṁskāras. That is why people radiate grace after they start meditation

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

yatanto yoginaścainaṁ paśyantyātmanyavasthitam yatanto'pyakṛtātmāno nainaṁ paśyantyacetasaḥ

The serious practitioner of Yoga, with an understanding of his self, can see all this clearly. But those who do not have an understanding of the self, however much they try, cannot see

Yogis, sincere spiritual practitioners, lift this veil of māyā, destroy the illusion, to see beyond into the truth of their oneness with the Divine

yad āditya-gataṁ tejo jagad bhāsayate'khilam yac candramasi yaccāgnau tattejo viddhi māmaka

The light of the sun, the light of the moon and the light of fire, all their radiance is also from Me

As the sun, moon and the fire, Kṛṣṇa is the ultimate Master who leads us into awareness of our natural state of completion.

gāmāviśya ca bhūtāni dhārayāmy ahamojasā puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ

Entering into earth, I support all beings with My energy; becoming the watery moon I nourish all plant life

In the form of light and heat, Krishna is the sustainer of all beings within this Universe. He is the energy of the watery moon and through this energy He is the life energy within plant life, and therefore food.

ahaṁ vaiśvānaro bhūtvā prāṇināṁ dehamāśritaḥ prāṇāpāna-samāyuktaḥ pacāmy annaṁ caturvidham

I am the fire of digestion in every living body and I am the breath of life, exhaled and inhaled, with which I digest the four-fold food

Food is divine as Krishna has his imprint on it.

Kṛṣṇa uses the word 'yoginaḥ' in this verse. It is important to understand what He means by this. Yoga has become a buzzword; a trendy, fashionable word for cool people. Yoga is the link, the union, between the individual self, ātman, and universal Self, cosmic consciousness, Brahman. Awareness of this link, awareness that the self is the same as the Self, leads to liberation. The understanding happens in an instant; however, the practice leading to it requires a disciplined approach. In today's world, my opinion is that dhyāna, meditation, is best suited for spiritual progress and for the realization that one's self is part of that cosmic Self.

Kṛṣṇa says that until that awareness happens, however much one may strive, one will not reach Him.

Understand, here we are talking about awareness, not achievement. The truth is that our individual self is an integral part of the Universal consciousness, the Self.

This truth is not something that we need to work towards. It exists. It is. We are blinded by individual ego, māyā, the illusion of our individual identity, in forgetting that we are part of the Collective consciousness. Yogis, sincere spiritual practitioners, lift this veil of māyā, destroy the illusion, to see beyond into the truth of their oneness with the Divine.

Meditation is the path and technique to lift this veil. Meditation enables the practitioner to go deeper and deeper into himself. Meditation brings about awareness of what is.

Light is the sustainer of life. Light is one of the first manifestations of the Divine in creation. Without light and heat from the sun, life as we know it would be impossible. Everything in this world revolves around energy received from the sun in the form of light and heat. The sun is also the dispeller of darkness. Not only does Kṛṣṇa establish that He is the creator of this Universe—the solar system, sun, moon and the fire which sustain our lives, but He also tells us that He is the Dispeller of darkness. Kṛṣṇa, as the Master, as the Guru, is the Dispeller of darkness. Guru means one who dispels darkness. As the sun, moon and the fire, Kṛṣṇa is the ultimate Master who leads us into awareness of our natural state of completion.

You are vibrating a magnetic field. There are two frequencies inside you. There is a self in you which has a frequency of its own, this is what I call the energy of possibility of enlightenment. In Saṃskṛit we use the word jīvātma individual soul. Then, there is the mind in you which it has the frequency of its own, this is the energy of the pattern and suffering present in you, which derived energy from the ātman.

there is a mirror in front of me. I always saw the mirror only reflecting these lights. Because, I have always seen this mirror lit up, I forgot that it only reflects, it does not have its own radiation, its own natural light! In the same way, because you always see the Moon reflecting the Sun, you forget Moon does not have its own light! Same way, your mind does not have its own energy. But, from the time you saw your mind, it was always reflecting the consciousness. Because of that you started thinking, you started feeling your mind as independent energy, which is not! So, the patterns you carry inside

you have no

Part 4: Bhagavad Gita Chapter 15

independent energy or power. At any given point in time, you are either used by the frequency of your self or the frequency of your mind. Please listen to the truths. First, you have a frequency of consciousness in you. Second, you have the frequency of mind in you. The frequency of the mind is the pattern, incompletion, suffering present in you. Third, at any given point in time, you are either used by the frequency of your soul, ātman, consciousness or the frequency of your mind, the patterns. Kṛṣṇa is the destroyer of our root thought patterns, saṁskāras. Saṁskāras are products of

darkness, our unconscious.

Darkness is not a positive entity. It cannot be shifted from point to point. However, it can be destroyed by light. The presence of light dissolves darkness. The presence of awareness of completion, our frequency of consciousness destroys saṁskāras. Darkness has no existence of its own. It only exists when there is no light. We cannot create darkness. It is the absence of something. From Me comes Light, Fire, Life energy Kṛṣṇa further expands on His pervasiveness. In the form of light and heat, He is the Sustainer of all beings within this Universe. He says that He is the energy of the watery moon and through this energy He is the life energy within plant life, puṣṇāmi cauṣadhīḥsarvāḥ somo bhūtvā rasātmakaḥ. In the form of light and heat, He is the Sustainer of all beings within this Universe. He says that He is the energy of the watery moon and through this energy He is the life energy within plant life, puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ.

Kṛṣṇa affirms that He is Brahman and through His manifestation of the various natural elements of space, air, fire, water and earth, He is responsible for plant life and therefore for food and human beings.

Without plant life, there is no food. Without food, there is no body and mind. Body and mind become food for others after death. Food is an expression of divinity. The energy behind food is both the creator and destroyer of saṁskāras.

Most of us treat food as a basic necessity or an object of sensual pleasure. We ignore it or become addicted to it. We need to be aware of what we eat. Before eating, offer gratitude to the Universe for what you have received and meditate upon the food. Traditionally Hindus offer oblations to the Divine and chant prayers before eating.

Major changes happen when you follow these customs with awareness. What Kṛṣṇa implies here as well is that food is divine since it has His imprint on it. We tend to take food for granted. Offering food to other living beings, has been considered a form of worship in Hindu tradition. Food has always been considered the repository of the Divine.

Impress upon the students that dhyāna, meditation, is best suited for spiritual progress and for the realization that one's self is part of that cosmic Self. - Helping students understand that food is divine.

• 1. Why is food considered divine?
• 2. Why must we offer oblations and offer gratitude to the Divine before partaking food?
• 3. Do Samskaras have a positive energy?
• 4. How can they be destroyed?
• 5. Does our mind have any independent energy?
• 6. What does not mind reflect?

Real leaves Crayons or oil pastels Paper (preferably thin or lightweight)

Place a leaf with its bottom side facing up on your desk. Put a sheet of paper over the leaf. Rub the side of a crayon or an oil pastel gently on the area over the leaf. As you do this, you'll see the colored areas start to take the shape of the leaf. Continue until you've rubbed over the entire leaf. Repeat with other colours.

Saṁskāras or root thought patterns are products of darkness, our unconscious. Darkness has no existence of its own. It only exists when there is no light. We cannot create darkness. It is the absence of something. The presence of light dissolves darkness. The presence of awareness of completion, our frequency of consciousness destroys saṁskāras.

• Notebook
• Pen

Let's find a creative way to convey an important message.

Three to four persons (Actors) from the group shall come in front of the group and enact the idea below in a play format. Actors may use props and placards to explain the following idea clearly and powerfully: There are two frequencies inside you. You have a frequency of consciousness in you, which has energy of its own. And you have the frequency of mind in you. The frequency of the mind is the pattern, incompletion, suffering present in you. The mind has no energy of its own, it only reflects either the frequency of your consciousness or the frequency of your mental patterns.

Awareness destroys mental patterns, and you start radiating at the frequency of your consciousness alone.

• 1. The topic of discussion is "Food is the repository of the Divine." Start by asking students about their cognitions about food (how do they relate to food, what are their food habits, do they offer the food to the Divine, etc.) then let the discussion flow.- At the end, ask each student to write down their new cognitions about food. Food is divine since it has Krishna's imprint on it. We tend to take food for granted. Offering food to other living beings, has been considered a form of worship in Hindu tradition. Before eating, we must offer gratitude to the Universe for what we have received and meditate upon the food.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca vedaiśca sarvairahameva vedyo vedānta-kṛd vedavid eva cāham

I am seated in everyone's heart and from Me came memory, knowledge and their loss. I am known by the Vedas; indeed, I am the Creator of Vedānta and I am the knower of the Vedas

We are one with the Divine, and Kṛṣṇa is seated in our hearts.

dvāvimau puruṣau loke kṣaraścākṣara eva ca kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate

There are two things, the perishable and the imperishable, in this world. There are the living beings who are perishable while there is the unchangeable, the imperishable

The puruṣa that is kūṭastha is the imperishable aspect of this energy. It is the energy of the spirit that is indestructible, akṣara.

Kṛṣṇa says that He is seated in everyone's heart. He is memory, He is knowledge, He is forgetfulness. What does this mean? How does our mind work? How does it invent beliefs? We don't even know where our mind is. If I ask you where your mind is, you will point to your head. That's not your mind. Every cell in our body has inbuilt intelligence. These cells constantly regenerate themselves. These cells present everywhere make up our body-mind system. Therefore, there is no one place where our mind is definitely located; certainly it is not in our head!

This unconscious area or the root where the mind is born is powerful enough to make you feel powerless or powerful. It can be used in three ways: at the instinct level, intellect level or intuition level.

As long as the unconscious is overloaded with negative memories and restlessness, it works at the instinct level. We decide instinctively, unconsciously, just like an animal does

Next is the intellect level. Here, we are conscious; we make decisions logically, but we don't have extra enthusiasm or energy. We are not creative or innovative; we don't take big steps; we don't grow.

We don't experience the space of possibility and expansion. We make decisions in a logical and conscious way, that's all. When we are at the intellect level, we are not tired; yet we are not energetic either.

We are in a break-even state. At this level, we do not use our potential to the maximum.

Constant completion without root thought patterns, and bringing integrity in our words, authenticity in our actions melts the intellect layer. The level where we can actualize our entire potential with power of thinking, power of words, power of feeling and power of living is the intuition level. This is the space of completion and creation. If we can infuse deep silence and completion into the unconscious zone and replace root thought patterns, then we are at the intuition level.

If you come to a decision after multiple thoughts, it is ignorance. If you come to a decision after one clear flow of thoughts, it is called intelligence. If you come to a decision without any thought, it is called intuition.

Completion is equivalent to inner cleansing. All your muscle-memories come to peace and rest in peace.

The greatest wealth lies within, not outside. The greatest joy lies within, not outside. In the outside world, every experience of joy is followed by sorrow. Joy creates expectations and when expectations are not fulfilled, they lead to sorrow. When the search begins inside, expectations drop, attachments drop and a new joy of completion happens. That joy is eternal, never ending.

It is Ānanda, Nityānanda, eternal bliss. Because we are unaware of this, we search outside for happiness, because that is the only way we know.

Perishable and Imperishable PuruṢa Kṛṣṇa takes Arjuna into a deeper understanding. Kṛṣṇa talks about puruṣa, the principle of energy that underlies our existence. Sā�…khya philosophy talks about puruṣa and prakṛti. Puruṣa, in one sense is energy, and prakṛti is matter. Puruṣa is the unmoving, passive energy principle, whereas prakṛti is the active material principle. Puruṣa is the male principle; prakṛti is the female principle. Puruṣa is Śiva and prakṛti is Śakti. Kṛṣṇa goes beyond that philosophy. He says Puruṣa is twofold, one imperishable and the other perishable. He says all living beings are the perishable puruṣa and they are situated in the imperishable energy. In earlier chapters, Kṛṣṇa has covered in depth, these aspects of prakṛti, which operate through the mind, senses and the attributes, the three types of guṇa. Here, He expands upon puruṣa.

'I felt proud that I had discovered that matter is energy. Many thousand years ago, these Sages knew this, and also knew that matter arises from energy. The last step in science is the first step in spirituality.'

More and more, scientists are beginning to sound like the Eastern Mystics. They no longer have the attitude of scientists of a hundred years ago who felt that they were rewriting the laws of Nature. Our Vedic scriptures said this over thousands of years ago. Śa�…kara has said again and again that the Seer influences what is seen. That was over a thousand years ago. The primal energy principle, puruṣa is like potential energy. It is energy, but passive. It is the operating principle behind the entire Universe. Without this energy, nothing will exist. Nothing will live.

Kṛṣṇa says that there are two kinds of puruṣa: one is eternal, akṣara and one perishes, kṣara. The puruṣa that perishes is the body-mind energy embedded in all beings, including humans. This energy has a definite, limited lifetime. It is always changing. There is nothing permanent about it. It is programmed for deterioration and destruction. The puruṣa that is kūṭastha is the imperishable aspect of this energy. It is the energy of the spirit that is indestructible, akṣara. It is the Soul that is forever, that which cannot be destroyed. Kṛṣṇa points out that primal energy manifests in different ways, as perishable and imperishable. Both are aspects of primal energy. One is destroyed and the other lives. One who realizes this difference and understands the true nature of puruṣa is liberated.

An arrogant scholar was very proud of his learning. He was a great Advaitic (nondualitistic) scholar and did not believe in the various forms of God. Then, God came to him one day. The mother goddess appeared before him in all Her splendor. She came as the primal energy, Parāśakti. The scholar was in a swoon for a long time. When he woke up, he shouted, 'Ka, Ka, Ka.' He could not fully pronounce 'Kāli,' the name of the goddess whom he had seen. Words cannot describe the Divine! Scholars argue endlessly about the nature of puruṣa, the various aspects of puruṣa, the difference between prakṛti and puruṣa. It strengthens their ego. When the Divine presents itself before them, they cannot recognize or cognize what they see.

Impress upon the students that Krishna is Puruṣa, the ultimate energy from which all emanates. This primal energy manifests in different ways, as perishable and imperishable. Understanding that all of creation is Krishna liberates us.

• 1. What is the difference between instinct, intellect and intuition?
• 2. The greatest joy lies within, not outside. True or False?
• 3. Explain the attributes of primal energy, according to Krishna?
• 4. What is the Sā�…khya philosophy on purusha?
• 5. What are the two aspects of primal energy?

Clay deeyas Acrylic paint Paint brush

We must light the lamp of knowledge in our hearts and come to the self realization that we are one with the Divine, and that Kṛṣṇa is seated in our hearts.

We must light the lamp of knowledge in our hearts and come to the self realization that we are one with the Divine, and that Kṛṣṇa is seated in our hearts.

• Notebook
• Pen

• Think back into your life and remember incidents when your expectations were not fulfilled, and it leads you to sorrow.
• Share your experience with the Group. The group moderator will help the group contemplate on the distinct pattern that can be seen in all incidents and experiences.
• We will observe that in the outside world, every experience of joy is followed by sorrow. Joy creates expectations and when expectations are not fulfilled, they lead to sorrow.

The greatest wealth lies within, not outside. The greatest joy lies within, not outside. When the search begins inside, expectations drop, attachments drop and a new joy of completion happens. That joy is eternal, never ending. It is Nityānanda, eternal bliss.

• 1. Albert Einstein, famously said "The last step in science is the first step in spirituality". Do you agree and why? Modern science is based on logic. Scholars argue endlessly about the nature of energy, the various aspects of energy, the difference between matter and energy. It strengthens their ego. However, the ego becomes an obstacle in their path to realize the ultimate truth that God is the ultimate energy from which all emanates.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

uttamaḥ puruṣastv anyaḥ paramātmetyudāhṛtaḥ yo lokatrayamāviśya bibhartyavyaya īśvaraḥ

Besides these two, there is the supreme Puruṣa the Lord Himself, who pervades and sustains these three worlds

there lies another level of energy that is the Supreme puruṣa or Puruṣottama, which is the energy that pervades the entire Universe. Krishna says he is Purusottama.

yasmāt kṣaram atīto'ham akṣarād api cottamaḥ atosmi loke vede ca prathitaḥ puruṣottamaḥ

As I am transcendental, beyond both the perishable and the imperishable, and the best, I am declared both in the world and in the Vedas as that supreme person, Puruṣottama

yo mām evam asammūḍho jānāti puruṣottamam sa sarva-vidbhajati mām sarvabhāvena bhārata

Whoever knows Me as the supreme without a doubt, is to be understood as the knower of everything and he worships Me with all his being, O son of Bhārata

Krishna is the supreme energy who causes us to move.

iti guhyatamaṁ śāstram idam uktaṁ mayānagha etad buddhvā buddhimān syāt kṛtakṛtyaśca bhārata

This is the most confidential teaching disclosed by Me, O Sinless One, and whoever knows this will become wise and his actions will bear fruit

Everyone merges into the collective consciousness, the space of oneness, Advaita.

Kṛṣṇa says that beyond these two aspects of puruṣa, the perishable body-mind energy and the imperishable spirit energy, there lies another level of energy that is the Supreme puruṣa. He goes on to say that He is that Supreme puruṣa, Puruṣottama. Puruṣa is the energy that pervades us. Puruṣottama is the energy that pervades the entire Universe. Puruṣottama in that sense is no different from Parāśakti, the cosmic energy. It is only a play of words to separate Puruṣa as male and śakti as female, while describing the ultimate Cosmic Consciousness

All-pervading Energy Behind Life The Universe is imperishable. The energy behind the Universe is imperishable. Kṛṣṇa says that He is that energy, the Puruṣottama, that drives the Universe eternally. He is Puruṣa, the energy, and Prakṛti, the matter. Without Him, nothing moves. We see Puruṣottama in different ways, depending upon our upbringing and capabilities. Now, Kṛṣṇa presents the great truths about His true representation as the collective consciousness, the Supreme Self.

All our minds are not individually separated pieces of the Universe. They are all one and the same. All our minds are interlinked. Not only interlinked, they directly affect each other. This is what I call collective consciousness. Anything we think affects people around us. Not only are those near us touched by our thoughts, so is everyone living on planet Earth. Listen. We are not individual islands, separated from each other and uninfluenced by each other. Only one truth called collective consciousness links all of us

Not only at the mental level, even at the deeper level of consciousness, the deeper we go, the deeper we are connected. In Existence, there is no such thing as a separate individual identity. Once we know this truth, we will go beyond pain, suffering, depression and disease. Understand that as long as we hold onto the concept of individual consciousness, we will be continuously suffering, physically or mentally or on the being level. Why do we continuously resist Nature? Whatever Nature offers, we resist. When the weather is cold, we resist. We think we are different from Existence. I never thought that I was different from the atmosphere, never had the feeling of separation from Nature. It is only when we think that we are different from the atmosphere, from the air around us that we resist it. You see, we are a part of the Whole. If we fall in tune with the Whole, the Whole behaves as a friend.

The moment we think, discriminate or behave with the Whole in the opposite way, it acts like an enemy. Be very clear, the Whole is not here to kill or destroy us. An example is what happens when a person dies of drowning. The dead body floats. The dead body is heavier than water. Yet, it floats. But, a living body that is lighter than water, does not float. It drowns. Why is this so? As long as we are living, we are unable to

relate with water. Our ego prevents that. Our mind prevents that. In the dead body, there is no mind and no ego. It is the mind and ego that causes our heaviness. When we are in completion with the collective consciousness, when we become a part of collective consciousness, Nature is our friend

When we think that we are different from Nature, as long as we think that we are an individual consciousness, Nature protests against us. If we disappear into the collective consciousness, we are protected and taken care

of. We attain complete success, not only socially and economically, but we experience it as well. It will be a feeling of fulfillment, an experience of complete completion. We don't realize that merging with the collective consciousness will liberate us in totality. We resist and hold on to ourselves. As long as we do not disappear into the collective consciousness, we continuously create hell for ourselves and for others.

At the ultimate level, at the spiritual level, the moment we understand that we are deeply connected, totally connected to the whole group, to the whole Universe, not only do we experience bliss, but we really live, opening many dimensions of our being. Right now we

are stressed out and disturbed continuously. With our separate bodymind, we need to think too much, we need to try too hard to enjoy life. If we disappear into collective consciousness, we open many dimensions, many possibilities

bodies! If the multitudes of bodies increase, so does the joy, the bliss. This is our experience when we realize we are a part of the collective consciousness.

When we experience that we are boundaryless consciousness, we experience infinity. It is difficult to imagine. When we experience the feeling of non-duality, Advaita or collective consciousness, when we experience the bliss of collective consciousness, we forget differences of name, wealth, social

status and prestige; whatever we think of ourselves disappears. The truth of who we are is revealed.

Life is not restricted to inanimate forms. Life is happening in everything; may be in a frequency where it is not realized, recognized by you. But, everything has life. Learn to complete with everything! The state of completion is the best way to prepare yourself for life; and completion is the best way to prepare for death. For anything, just the completion! When we complete with everything, animate and inanimate, we experience the space of non-duality, Advaita, where each one is infinitely powerful and infinitely intelligent.

Completion should be carried till we become enlightened. Understand, till we feel we are one with the space of Nithyānando'ham (I am THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, Eternal Bliss); till we experience the space of Nityānando'ham. Kṛṣṇa declares, 'whoever knows Me as the Supreme, Puruṣottama, without a doubt, is to be understood as the knower of everything, and worships Me with all his being.' The difference between the puruṣa, self and the Puruṣottama, Self, the difference between the perishable and the imperishable, are for the 'deluded' and 'confused' as Kṛṣṇa says. Once one has the awareness of collective consciousness, he becomes the knower of everything. Everyone merges into the collective consciousness, the space of oneness, Advaita.

The wave thinks that it is separate from the ocean. It does not realize that it comes from the ocean and goes back to the ocean, that it is the ocean. Just as the wave is part of the ocean, we are part of Existence. How can we attain or reach Puruṣottama, when we are already a part of Him? We can only gain awareness that we are a part of Him This is the profound secret teaching of Kṛṣṇa. In this chapter, Kṛṣṇa becomes the ultimate Master. What is the difference between a Master and a teacher? A teacher knows intellectually; a Master knows experientially. A Master has experienced what he is speaking, the truth. The Master never allows anyone to get stuck with ordinary experiences. Even though we call it a spiritual experience, it is only when we stop experiencing anything that we enter into a real spiritual experience. Only in such an experience, the Experiencer, the Experienced and the Experience, disappear into one; all three merge into the experience.

Part 5: Bhagavad Gita Chapter 15 - Collection_English_part_5.md

Only 'we' remain, even the word 'we' can't be used since there is no other, all boundaries are lost! Unless that experience of 'Tat Tvam Asi, That Are Thou,' happens, unless the experience of 'Nithyānandoham, I Am THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM,' happens, the Master never rests. The Master is the ultimate Master surgeon who removes the ego at all levels, the ordinary or the spiritual. People have spiritual ego when they have a 'holier than thou' attitude. The Master will never allow us to be stuck in that area. He pushes us forward until we experience the Ultimate. The more we allow His surgery, the more we realize the Truth. A few people run away from the operating table during surgery; that's dangerous. Before surrendering, do all the checking, verifying, window-shopping. But once you surrender, allow Him to work on you.

1. All our minds are not individually separated pieces of the Universe. All our minds are interlinked and directly affect each other.

• 2. We are connected at the deeper level of consciousness. Once we know this truth, we will go beyond pain, suffering, depression and disease.
• 3. At the spiritual level, when we are deeply connected to the whole Universe, we experience bliss.
• 1. What is collective consciousness?
• 2. Are our minds linked? Do our thoughts influence others?
• 3. At the level of consciousness is there a separate individual identity?
• 4. When does nature protect us?
• 5. When does nature protest against us?

Balloon Newspaper Tissue papers Glue Paper Cup Scissors Acrylic paint Decorative items

Let us make a beautiful flower vase using balloon and tissue papers.

Take a balloon and inflate it to its maximum size. Take a newspaper sheet, tear it into small pieces. Make a glue solution and soak the newspaper pieces in it. Paste the pieces on the balloon. Cover the whole balloon with at least two layers of the newspaper. Crush tissue papers and paste it on top of the coat of newspaper. Let the layers dry. Deflate the balloon by pricking it with a pin. You will get a paper mache shell. Use the base of a paper cup to draw a circle at the top and the base of the paper mache shell. Cut along the lines of the top and bottom circles to make two holes.

Insert a paper cup upside-down into the bottom hole and firmly fix the cup to the shell using glue. Now cut out the bottom of the other paper cup. Now insert the hollow paper in upright position into the top hole and firmly fix the cup to the shell using glue. Now, colour the flower vase with different acrylic paints and decorate it with embellishments as best as you can.

The real spiritual experience is when we stop experiencing i.e. the Experiencer, the Experienced and the Experience, disappear into one; all three merge into the experience. Only awareness of existence remains, all boundaries are lost!

Start by reading the small story written below to the students and then ask them to create their own small story about merging into the collective consciousness. At the end, have the students tell their small stories to the class. "Once there were two ants sitting on the rim of a cup that contained amṛta, the nectar of immortality. As they were talking, one of the ants lost his balance and was about to fall into the cup. He somehow managed to get back on the rim. The other ant asked him, 'Why don't you want to fall into the cup? Even if you drown in this, you will become only immortal.' The first ant replied, 'But I don't want to drown!'

If we disappear into the collective consciousness, we are protected and taken care of. As we hold onto the concept of individual consciousness, we will be continuously suffering, physically or mentally or on the being level. If we fall in tune with the Whole, the Whole behaves as a friend. The moment we think, discriminate or behave with the Whole in the opposite way, it acts like an enemy.

• 1. The topics of discussion are: 1) "A Master teaches through his body language". What is the Master's body language like? How can we learn from it? 2) "The Master is the ultimate Master surgeon". What is the surgery? Are you willing to go through it? What experiences of it have you had so far? A master inspires and takes us to higher levels of conscious experience, until we realize that we are that eternal consciousness; our true potentiality.