1. Bhagavad Gita Chapter 15 - Lesson 1 of 8

Śrīmad Bhagavad Gītā is the ultimate sacred scripture of yoga, Yogaśastra and the pristine glory of the Vedic culture, the eternal living tradition called sanātana-dharma. It belongs to the whole Universe for it is delivered to the Universe by the source and embodiment of

Universe. We salute and bow down to Bhagavān Śrī Kṛṣṇa, who spoke the Bhagavad Gītā out of His infinite love and compassion for all beings.

Whenever unrighteousness, adharma becomes predominant and dharma, righteous living declines and the Yoga of Enlightenment is lost,

Parabrahma Kṛṣṇa, the Supreme Consciousness appears again and again to revive this sacred yoga, to protect and to enrich the devoted beings; and destroys adharma to re-establish the pure and everlasting dharma. Song

Gītā is also called Brahmavidyā the Knowledge of Brahman, the supreme absolute truth; it is Jīvan Mukti Vijñāna the Science of Living Enlightenment.

As with all scriptures, it is the knowledge and experience that is transmitted verbally as Śri Krṣṇārjuna Saṁvād, an intimate dialogue between Master of the world, Jagadguru Lord Śrī Kṛṣṇa and His dear devotee and disciple, Arjuna. It is called śruti in Saṃskṛit, meaning something that is heard.

Gītā, as Bhagavad Gītā is generally called, translates literally from Saṃskṛit as 'Sacred Song of God'. Unlike

the Vedas and Upaniṣads, which are stand alone expressions of Truth, the Gītā is written into the greatest Hindu epic, the Mahābhārat, called a purāṇa, an ancient historical happening. It is part of the recorded history of the greatest tradition, the paramount civilization in all its Divine grandeur and its human complexity, so to speak.

No other epic or part of an epic has the special status and space of the Gītā. No other book but the Gītā gives a scientific, systematic, applied science of living joyfully in completion, while empowering the human actionfield with authenticity to evolve into a responsible Divine play-field.

Called the royal supreme knowledge rājavidyā rājaguhyaṁ (9.2), this one sacred book conveys the essence of knowledge contained in all written and oral vedic truths to enrich the simplest to complex humans at all planes. It holds within itself the direct key to every possible human enquiry, the solution to every dilemma of emotions, and the sublime righteous path and goal of every quest of rising or falling civilizations for every age, time or geography. As a consequence of the presence of the Gītā, the Mahābhārat epic itself is considered a sacred Hindu scripture.

Gītā arose from the super consciousness of Śri Kṛṣṇa, the Supreme God, the complete Incarnation Purṇāvatār, and is therefore considered Gītāśastra—the essential scripture, knowing which, one is liberated from all incompletions, yaj jñātvā mokṣyase asubhāt (9.1) and Gītopaniṣad—the essence of all Upaniṣads, the purest and highest knowledge to be ever known and cognized because it gives the direct experience of the Self pavitram idam uttamam pratyakṣāvagaṁ dharmyaṁ (9.2).

© 2020 Sri THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. All Rights Reserved.

Gītā is the ultimate practical teaching on the inner science of spirituality that expresses as outer victory and success in life now and after. It is not, as some scholars incorrectly claim, a promotion of violence. It is about the impermanence of the mind and body, and the need to go beyond the mind, ego and logic.

The answers of the Divine, Śrī Kṛṣṇa, transcend time and space. Śrī Kṛṣṇa's message is everlasting and joyfully performed, and is as valid today as it was on that fateful battlefield over five thousand years ago. The science of Gītā is the eternal technique of living in completion; the song of Gītā is the eternal life-enriching nectar, having no expiry date, time or age!

Mahābhārat, literally meaning the great Bhārata, is a grand narration about the nation and civilization, which is now known as Bharat. It was then a nation ruled by king Bhārata and his descendants.

Your whole life is nothing but the Mahābhārat War. The Mahābharāt should be read again and again to understand the intricacies of life, the complications of life, and the ability to handle life. The true story of this perfectly recorded epic is about two warring clans, Kauravas and Pānḍavas, closely related to one another. Dhṛtarāṣṭra, the blind king of Hastināpur and father of the 100 Kaurava brothers was the brother of Pānḍu, whose children were the five Pānḍava princes.

It is a tale of strife between cousins and ultimately between dhārmic and adhārmic,

Since Dhṛtarāṣṭra was blind, Pānḍu was made the king of Hastināpura. Pānḍu was cursed by a sage that he would die if he ever entered into a physical relationship with his wives.

He therefore had no children. Vyāsa says that all the five Pānḍava children were born to their mothers Kuntī and Mādri through the blessing of divine beings. Pānḍu handed over the kingdom and his children to his blind brother.

Kuntī, who is the embodiment of tapas, spiritual penance, had received a boon when she was still a young unmarried adolescent, that she could summon any divine power at will to father a child. Before she married, she tested her boon. The Sun god, Sūrya appeared before her.

Karṇa was born to her as a result. In fear of social reprisals, she cast the newborn away in a river. Yudhiṣṭra, Bhīma and Arjuna were born to Kuntī after her marriage by invocation of her powers, and the twins Nakula and Sahadeva were born to Mādri, the second wife of Pānḍu. What happened during the MahabharatA?

Yudhiṣṭra was born to Kuntī as a result of her being blessed by Yama, the god of death, dharma and justice, Bhīma by Vāyu, the god of wind, and Arjuna by Indra, god of all the divine beings. Nakula and Sahadeva, the youngest Pānḍava twins, were born to Mādri, through the Divine Aśvini twins.

Dhṛtarāṣṭra had a hundred sons through his wife Gāndhārī. The eldest of these Kaurava princes was Duryodhana. Duryodhana felt no love for his five Pānḍava cousins. He made many unsuccessful attempts, along with his brother Duśśāsana, to kill the Pānḍava brothers. Kuntī's eldest son Karṇa, whom she had cast away at birth, was found and brought up by a chariot driver in the palace, and by a strange twist of fate, joined hands with Duryodhana.

Dhṛtarāṣṭra gave Yudhiṣṭra one half of the Kuru kingdom on his coming of age, since the Pānḍava prince was the rightful heir to the throne that his father Pānḍu had vacated.

Yudhiṣṭra ruled from his new capital Indraprastha, along with his brothers Bhīma, Arjuna, Nakula and Sahadeva.

Arjuna won the hand of princess Draupadī, daughter of the king of Pāñcāla, in a svayaṁvara, a marital contest in which princes fought for the hand of a fair damsel.

In fulfillment of their mother Kuntī's desire that the brothers share everything equally, Draupadī became the wife of all five Pānḍava brothers. Duryodhana persuaded Yudhiṣṭra to join a gambling session, where his cunning uncle Śakunī defeated the Pānḍava king.

Yudhiṣṭra lost all that he owned—his kingdom, his brothers, his wife and himself, to Duryodhana. Duśśāsana shamed Draupadī in public by trying to disrobe her. The Pānḍava brothers and Draupadī were forced to go into exile for fourteen years, with the condition that in the last year they should live incognito or ajyāta vāsa.

At the end of the fourteen years, the Pānḍava brothers tried to reclaim their kingdom. In this effort they were helped by Śrī Kṛṣṇa, the king of the Yādava clan, who is the eighth divine incarnation of Bhagavān Viṣṇu.

However, Duryodhana refused to yield even a needlepoint of land, and as a result, the Great War, the War of Mahābhārat ensued. In this war, various rulers of the entire nation that is modern Bharat aligned with one or the other of these two clans, the Kauravas or the Pānḍavas.

Kṛṣṇa offered to join with either of the two clans. He says, 'One of you may have Me unarmed. I will not take any part in the battle. The other may have my entire Yādava army.'

When the offer was first made to Duryodhana, he predictably chose the large and well-armed Yādava army, Nārāyaṇī Senā, in preference to the unarmed Kṛṣṇa.

Arjuna joyfully and gratefully chose his dearest friend, his life mentor and his Guru, Kṛṣṇa, Nārāyaṇa, to be his unarmed charioteer!

This whole history is such a beautiful happening. Mahābhārat is actually your life! Every character in the Mahābhārat teaches so much! We don't need to go anywhere for our life success or fulfillment or for anything else that we may desire. We don't need to study any other book to learn the human psychology or the science of living and leaving. Whether we seek righteous living—dharma; or we want to learn business or administration, economy or abundance—artha; or we want to create the best rich lifestyle—kāma; or we want to be a leader and want the enriching life of being enlightened mokṣa, for all these purposes, we don't need anything other than the Mahābharāt!

Study each character. We will not find any more characters in our life than the characters described in the Mahābharāt!

Any character we see in our life is mapped to Mahābharāt's one character. They are either half or full representation of some character.

To know how to handle them and even handle yourself, just see how Śrī Kṛṣṇa handles them and handle them the same way. The Mahābharāt war is a representation of life as it was lived in that age.

Vyāsa, its author is an unbiased historian who recorded the whole history as it happened without trying to apply any makeup. People ask whether the Mahābharāt war happened at all!

If the Mahābharāt was a story and not history, Vyāsa should receive multiple Pulitzer prizes for his highly creative work! The Mahābharāt is the longest literary work in the whole world with hundred thousand Saṃskṛit verses—the longest poem ever written with such delicate harmony of unmatched poetic perfection. It is larger than the Greek epics. Vyāsa had no computer, no tape recorder with speech-to-text capabilities. He dictated and Bhagavān Ganeṣa wrote it down!

• Yudhiṣṭra is embodiment of Integrity the power of words, vāk śakti.
• Bhīma is embodiment of Authenticity the power of thoughts, mano śakti.

Arjuna is embodiment of Responsibility—the power of feeling, prema śakti.

• Sahadeva is embodiment of Enriching the power of living, ātma śakti.
• Nakula is embodiment of causing reality for others.

• Śakuni, the maternal uncle of Duryodhana embodies the pattern of self-hatred, which is cunningness personified.

• Droṇa represents all the best knowledge one imbibes and the teachers one encounters, who guide us but are unable to take us through to the ultimate flowering of enlightenment. It is difficult to give them up since one feels grateful to them. This is where the Enlightened Master, the incarnation steps in and guides us.

• Duryodhana, represents one's ego or root-pattern, the most difficult to conquer as it leads one to self destruction. One needs the full help of the Master here. It is subtle work and even the Master's help may not be obvious, since at this point, sometimes the ego makes us deny and disconnect from the Master as well.

• Karṇa is the repository of all good deeds and it is his good deeds that stand in the way of his own Enlightenment. Śrī Kṛṣṇa has to take the load of Karṇa's puṇya, his meritorious deeds, before he could be liberated. The Enlightened Master guides one to drop one's attachment to good deeds arising out of what are perceived to be charitable and compassionate intentions. He also shows us that the quest for and the experience of enlightenment is the ultimate act of compassion that one can offer to the world. Bhagavan Ṣri Kṛṣṇa, the 8th most powerful purnāvatar of Ṃaha Viśnu, is the embodiment of pure celebration, boundless love, compassion, and completion.

Bhagavan Ṣri Kṛṣṇa is the only incarnation demonstrating and expressing Ṣarva Ṃangalatva all the auspicious qualities and all dimensions of an avatar during His physical happening. The līla Bhagavan Ṣri Krsna is one of sheer innocence and simplicity, in a peace-loving, diplomatic, conflict-free way.

Karṇa is the repository of all good deeds and it is his good deeds that stand in the way of his own Enlightenment. Śrī Kṛṣṇa has to take the load of Karṇa's puṇya, his meritorious deeds, before he could be liberated. The Enlightened Master guides one to drop one's attachment to good deeds arising out of what are perceived to be charitable and compassionate intentions. He also shows us that the quest for and the experience of enlightenment is the ultimate Till now everyone blames Bhagavan Sri Krishna for this Kurukshetra war but that's the greatest sacrifice Bhagavan Sri Krishna did to save the planet Earth. If Kurukshetra was not conducted at that time under the controlled conditions and direct supervision of Bhagavan Sri Krishna, planet Earth would not have survived more than three years.

act of compassion that one can offer to the world. Bhagavan Ṣri Kṛṣṇa, the 8th most powerful purnāvatar of Ṃaha Viśnu, is the embodiment of pure celebration, boundless love, compassion, and completion. Bhagavan Ṣri Kṛṣṇa is the only incarnation demonstrating and expressing Ṣarva Ṃangalatva all the auspicious qualities a nd all dimensions of an avatar during His physical happening. The līla Bhagavan Ṣri Krsna is one of sheer innocence and The wide spread availability of the Astra shastras without Shastra, without the knowledge and vision, was posing a huge threat to the whole of humanity and planet Earth, and for life itself. The greatest achievement of Bhagavan Sri Krishna is destroying all the weapons in one controlled condition and saving planet earth, eliminating the nuclear weapons and the knowledge of these nuclear weapons to save humanity from total annihilation.

conflict-free way.

simplicity, in a peace-loving, diplomatic,

Bhagavad Gītā appears in the heart of Mahābhārat in Bhīṣma Parva, the sixth chapter of its eighteen chapters. Veda Vyāsa, the narrator, in glorifying the Gītā sings, 'the one who drinks the water of Ganges (the sacred river for Hindus) attains liberation, what to speak of the one who drinks the nectar of Gītā?

Gītā is the essential nectar of the Mahābhārat, bhāratamṛta sarvasvam as it is directly spoken by Nārāyaṇa, Bhagavān kṛṣṇa Himself.'

The armies assembled in the vast field of Kurukṣetra, now in the state of Haryana in modern day Bharat. All the kings and princes were related to one another, and were often on opposite sides. Facing the Kaurava army and his friends, relatives and teachers, Arjuna was overcome by remorse and guilt, and wanted to walk away from the battle out of total powerlessness unbecoming an invincible warrior among warriors.

Śrī Kṛṣṇa's dialogue with Arjuna on the battlefield of Kurukṣetra out of His utmost concern and love for him and humanity is the content of Bhagavad Gītā. Of its seven hundred and forty-five (745) verses, Bhagavān Śrī Kṛṣṇa sings the Gītā in six hundred and twenty (620) verses responding to Arjuna's fifty-seven (57) enquiries.

Śrī Kṛṣṇa persuades Arjuna to give-up his powerlessness unfitting an Ārya—the spiritually evolved one who understands human life and urges him to raise himself again as Parantapa—the conqueror of enemy, and take up arms and vanquish his enemies. They are already dead,' says Śrī Kṛṣṇa, 'All those who are facing you have been already killed by Me. Go ahead and do what you have to do. That is your responsibility. Do not worry about the outcome. Leave that to Me.'

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!

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.

Part 2: Bhagavad Gita Chapter 15 - Lesson 1 of 8_English_part_2.md

• 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.