1. Bhagavad Gita Chapter 17 - Collection

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, righteous and unrighteous civilizations.

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.

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 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

arjuna uvāca ye śāstravidhim utsṛjya yajante śraddhayānvitāḥ teṣāṁ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ

Arjuna says: What is the mode of devotion of those who perform spiritual practices with authenticity, but without following the scriptural injunctions, O Kṛṣṇa? Is it in the mode of goodness, aggression or ignorance?

Each form of worship or sacrifice is based upon one's aptitude and inclination.

Arjuna asks a beautiful question.

Arjuna asks: 'Kṛṣṇa, those who discard the ordinances of the scriptures, śāstras and perform sacrifices, what is their position? Is it sātvic, rājasic or tāmasic? What is the state of people who don't follow the instructions of the scriptures, the ancient books, and instead worship with śraddha, authenticity according to their own beliefs? Is it rajas, tamas or satva? Are they in a peaceful (sātvic) state, restless (rājasic) state or an ignorant (tāmasic) state?'

At another level of energy, one may perform fire sacrifices such as yajña or homa. These are related to the fire energy. Typically the energy of the fire is transferred to water pots that are placed around the sacrificial fireplace. This water, which is energized by the ritual, is then poured over idols, or sprinkled over people or upon the earth to energize them.

The energy of air, vāyu can be accessed through breathing techniques such as prāṇāyāma or chanting of verses. In the first nine verses of Śiva Sutra, Lord Śiva explains these types of techniques to Devi, His disciple.

It is possible to access the etheric energy, ākāśa through meditation, though this requires understanding and awareness.

Each form of worship or sacrifice is based upon one's aptitude and inclination. Each of these is guided by scriptural instructions on how to perform the worship, when and where, etc.

Arjuna asks, 'How important is it to follow these instructions? What happens when one follows one's own inclinations and worships?'

Many Masters have followed their inclination when worshipping their favorite deity god, Iśṭa Devatā. Scriptures never stood in their way of worship. However, these Masters were completely authentic in what they were doing. They had śraddha. That is important. Arjuna's query is in this connection.

Helping the students understand the 5 energies (earth, water, fire, air, ākāśa). -Helping the students practice śraddha, having no gap between their convictions and their day-to-day lives.

• What is the connection between worship and our energy levels?
• How can we access the different energies (earth, water, fire, air, ākāśa)?
• What is each form of worship or sacrifice based on?
• What is an Iśṭa Devatā?
• What happens when one follows one's own inclinations and worships?

• v Squares of paper. Around 6 inches / 15 centimetres is a good size but you can make your bookmarks a little larger or smaller if you wish.

• v Markers, nature stickers, paper scraps for decoration, colourful ribbons.

• v Scissors

• v Glue

• v Any book (to see how the origami bookmark looks on it).

• v Tell the students that they will be creating their own origami bookmarks representing the 5 elements.

• v Lay a square of paper on the table top in a diamond position.

• v Fold the diamond in half, taking the bottom corner to the top to form a triangle.

• v With the triangle pointing up, The child can then take the bottom left point up to meet the center point at the top and crease firmly. Glue in place.

• v Repeat with the right corner. The paper should now be a smaller, folded diamond.

• v Flip the diamond over.

• v Taking the top layer of paper only, invite the child to fold the bottom point up to the top point and crease and then unfold.

• v She will then fold the same point under, tucking it into the pocket formed as she gently squeezes the outer corners.

• v Write the element name and one more word that you feel describes it well (you can do the writing in the back).

• v Decorate the completed bookmark with markers, paper scraps, ribbans or stickers.

• v Ask the students to share about which energy they connect to most and what is their favorite way of worshipping their Iśṭa Devatā.

Worship can occur at many levels. Arjuna's question is based upon the three attributes or guṇas. Worship is also dependent on our energy levels.

• 1. Paper
• 2. Pen
• 3. Pencil
• 4. Eraser

• Ask the students to write down their convictions, what is true for them in their lives.
• Then tell the students to share and ask them to discuss whether everyone should agree on what is true.
• Finally, ask them to discuss how to know whether something is true or not, and whether something is authentic or not.

Many Masters have followed their inclination when worshipping their favorite deity god, Iśṭa Devatā. Scriptures never stood in their way of worship. However, these Masters were completely authentic in what they were doing. They had śraddha.

Read the following to the students and then ask them to write a short essay analyzing it in the light of what they learned in this lesson. Once they are done, students can share their answers and engage in a discussion about their understanding about these kinds of worshipping acts. Ensure that the discussion comes to the topic of the importance of having authenticity.

Then read Arjuna's initial questions to them and ask them to share out loud what they would now answer. "What is the state of people who don't follow the instructions of the scriptures, the ancient books, and instead worship with śraddha, authenticity according to their own beliefs? Is it rajas, tamas or satva? Are they in a peaceful (sātvic) state, restless (rājasic) state or an ignorant (tāmasic) state?

Part 2: Bhagavad Gita Chapter 17 - Collection_English_part_2.md

Each form of worship or sacrifice is based upon one's aptitude and inclination. Each of these is guided by scriptural instructions on how to perform the worship, when and where, etc.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

śrībhagavānuvāca trividhā bhavati śraddhā dehināṁ sā svabhāvajā sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu

The Supreme Lord says: The natural authenticity (faith) of embodied beings is of three kinds: goodness, aggression, and ignorance. Now hear about these from Me

If we worship the right ideal, we are established in satva.

sattvānurūpā sarvasya śraddhā bhavati bhārata śraddhāmayo' yam puruṣo yo yacchraddhaḥ sa eva saḥ

O Arjuna, the authenticity of each is in accordance with one's own natural disposition. One is known by one's authenticity. One can become whatever one wants to be

The key is to be in the space of completion every moment

yajante sāttvikā devān yakṣarakṣāṁsi rājasāḥ pretān-bhūta-gaṇāṁś cānye yajante tāmasā janāḥ

Men in the nature of goodness worship the deities; those in the nature of aggression worship the demons and those in the nature of ignorance worship ghosts and spirits

Only a person whose nature is pure goodness can connect with the Divine, with Existence

aśāstravihitaṁ ghoraṁ tapyante ye tapo janāḥ dambhāhaṅkārasamyuktāḥ kāmarāgabalānvitāḥ

Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled

The body is the temple of God.

karśayantaḥ śarīrasthaṁ bhūtagrāmamacetasaḥ mām caivāntah śarīrasthaṁ tān viddhy āsura-niścayān

by the force of desire and attachment and who senselessly torture the elements in their body and also Me who dwells within the body

There is no need for all this penance.

Kṛṣṇa explains that the way we worship depends upon our natural disposition, the guṇa, attributes that we are born with. When we are born, we carry within us the vāsanā, the essence of the mental cognition or bio-memory from our past lives. This comes with the prārabdha karma (unfulfilled actions from past lives) and the saṁskāras (root thought patterns), that drive our mental makeup and actions throughout our present lives. In turn, guṇas or the attributes we are born with are determined.

Our being, our undying spirit, keeps an account of every thought we have and every move that we make. There is no escape from this account keeper. When we reach the end of the road, when our body dies, the spirit plays back all that happened during the journey of life and goes through the pains and pleasures. According to Kṛṣṇa, the attitude, the space or the last thought with which we left our body carries over to our next birth and the next body that our spirit moves into.

Hence we are born with a natural inclination based upon our last life and attitude. Depending on the attitude, we may have the attribute of satva, goodness, rajas, aggression, or tamas, ignorance as our driving nature.

Listen! If you don't bring authenticity, inauthenticity is waiting to take you over. Because you trained yourself for so many years with inauthenticity, inauthenticity is waiting to take you over. Bring authenticity continuously; go on expanding, go on expanding. Authenticity is the possibility of Life in you.

One of the biggest mistakes you make in your life is thinking that you are still a possibility, but your life is a reality! That is why you feel weak. Your life is not a stone wall that is already built. It is a wax model that is getting ready! Understand, the reality you experience is not a stone wall that is already built. It is only a wax model that is getting ready. Authenticity is the intelligence to alter your possibility consciously, in the right way. Authenticity is a great possibility for you to alter your life in the right way. Please be very clear, only a person whose nature is pure goodness can connect with the Divine, with Existence— yajante sāttvikā devān (17.4).

An Enlightened Master goes beyond the three guṇas of satva, rajas and tamas. He transcends these attributes because he burns out all his vāsanās, saṁskāras and karmas, of which these triguṇas are a product. An Enlightened Master has no bondages. He is not bound by desires, greed, fear or attachment. He is beyond the illusion of material existence. He dissolves into the cosmic energy when he chooses to leave the body and it perishes.

When the energy of an enlightened Master is reborn on this planet, when it takes human form, it is imbued with some satva guṇa, since all beings in physical form must by nature have an attribute. Such a being is an Incarnation, an Avatār. Upon realization of the being's enlightened state, that Incarnation reverts to its transcendental state of being without attributes or guṇa. In some cases, the Incarnation continues upon this planet to fulfill the mission that Existence has sent it to accomplish. In other cases, upon realization of its true nature, the Incarnation reverts to its original cosmic state.

Please understand, whatever is your ideal, whatever you hold in high esteem, whoever you feel connected to, whatever you worship, that is your nature and that decides your quality. If we worship the right ideal, we are established in satva. If we have Swami Vivekananda's poster or Śiva's photo in our room, we are in satva. If we have an actor's photo or poster in our room, we are in rajas and tamas. Tamas is like watching a violent fighting show. If you continuously sit in front of the television and watch fighting, you are established in tamas.

Kṛṣṇa says that based upon our ideal, our guṇas (attributes) can be described

Beautifully Bhagavān Kṛṣṇa says, 'Please do not torture the Soul inside your body. Don't abuse your body. The body is the temple of God. By torturing the temple of God, you torture the Supreme Consciousness residing inside.

Spiritual relationships can never exist out of fear or greed. Never be obedient to somebody out of fear. Simply throw things out if it is forced on you out of fear. Never be afraid of anything.

Here Kṛṣṇa says that there is no need for all this penance. You cheat yourself with all this penance out of pride and ego but you never really achieve anything. The person who does these things out of ego and pride is a demon, a rākṣasa. A demon is in deep tamas, in ignorance. All that drives such a person is the boost to his ego, his inauthenticities without consideration for himself and others. Such a person is a spiritual cipher.

Helping the students understand authenticity. Helping the students realize that they must treat their bodies as the temple of God.

• What do we carry when we are born? Describe it.
• What is prārabdha karma?
• What will happen if you don't bring authenticity in your life?
• What is one of the biggest mistakes we make in our lives?
• What happens when the energy of an enlightened Master is reborn on this planet?
• How can we establish ourselves in satva?
• Why does Bhagavān Kṛṣṇa say not to abuse the body?
• How can our guṇas be described? 9.Define who is a rākṣasa.

• v Paper
• v Pens
• v Pencil
• v Eraser
• v Markers
• v Pastels
• v Paint
• v Brushes
• v Decorations of any kind (ribbons, colourful fabrics, sparkles)
• v Scissors
• v Glue
• v Kitchen paper, etc.

• v Trace your own body on a paper and decorate it as a temple.
• v You can draw your favorite deity living inside of it.
• v Ask the children to share what they can do on a daily basis to show their gratitude to their bodies.

• v Beautifully Bhagavān Kṛṣṇa says, 'Please do not torture the Soul inside your body. Don't abuse your body. The body is the temple of God.

• 1. Wax paper
• 2. Wax crayons (Crayola) in bright colours.
• 3. A pencil or crayon sharpener
• 4. An iron (to be used by adults only)
• 5. Glue (white glue if the kid is using it or hot glue if an adult is there)
• 6. Wooden craft sticks
• 7. Scissors
• 8. An old towel

• 1. Glue craft sticks into square or triangular frames. If an adult is there, you can use hot glue. If not, have simple white glue. We used hot glue to save time.
• 2. Sharpen some crayons onto a plate or sheet of paper, so you have a nice pile of colours.
• 3. Lay an old towel on a flat surface and cover it with a sheet of wax paper.
• 4. Arrange the popsicle stick frames on the wax paper and drop bits of crayon inside the frames. You can skip this step, but by taking the time to do it, you will make sure you have enough crayon shavings to go around.
• 5. Remove the frames, but keep track of the order you had them arranged.
• 6. Cover with another sheet of wax paper.
• 7. Carefully have an adult run an iron (set to low), across the paper, and watch the crayon shavings melt.
• 8. When everything has cooled, glue the craft stick frames onto the wax paper. Again, if an adult is there, you can use hot glue to speed things up.
• 9. Trim around the edges of the frames to reveal your sun catchers.
• 10. Glue string or fishing line onto the backs of the sun catchers and hang from windows or sliding glass doors using suction cup hooks, or tap

One of the biggest mistakes you make in your life is thinking that you are still a possibility, but your life is a reality! That is why you feel weak. Your life is not a stone wall that is already built. It is a wax model that is getting ready! Understand, the reality you experience is not a stone wall that is already built. It is only a wax model that is getting ready

"If you don't bring authenticity, inauthenticity is waiting to take you over. Because you trained yourself for so many years with inauthenticity, inauthenticity is waiting to take you over. Bring authenticity continuously; go on expanding, go on expanding. Authenticity is the possibility of Life in you.

• Define "authenticity " and "inauthenticity " as per your understanding.
• Why is so much inauthenticity inside of us?
• How can we align more and more to authenticity?
• Why should we care about becoming more and more authentic?
• What is "expansion" to you?
• In what ways can you expand in your own life?

Authenticity is the intelligence to alter your possibility consciously, in the right way.

Authenticity is a great possibility for you to alter your life in the right way. Please be very clear, only a person whose nature is pure goodness can c onne c t wit h t h e D i v i ne , wit h Existence

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

āhārastvapi sarvasya trividho bhavati priyaḥ yajñastapastathā dānaṁ teṣāṁ bhedamimaṁ śṛṇu

Food that we consume is of three kinds, according to the three types of material nature. So are the sacrifice, austerity and charity. Hear the difference between these three

Have the courage of authenticity and experiment with the space of possibility.

There are three groups. One group is in self-doubt. Even the word doubt is too good to describe it. They are in selfdenial. They are prejudiced. This group is in tamas. The next group is the believers. They are in rajas. The third group is authentic. This group is in satva. Kṛṣṇa beautifully explains the differences between the prejudiced group in self-denial, the believers with positivity and the authentic group with possibility. He then talks about their ways of life, character and how we can achieve the authenticity of satva and imbibe the truths explained in the Gītā.

The result of my words on your consciousness decides whether what I spoke is the truth or a lie. Understand, you don't need to do it completely or perfectly. Having the courage of authenticity to experiment with a clear decision that you will expand your possibility is enough. After my talking all these days, if you consciously say, 'Why not test for two or three days?' , if you have that much courage, that is enough.

Practicing integrity creates the space of positivity in you, and practicing authenticity creates the space of possibility in you.

The clear decision that you will continuously expand your possibility for you and you will not be satisfied with what you are now, is more than enough! You do not need any other separate practice. That is the good news I have for you! A conscious decision is enough! Please understand, the gap between your desire and your responsibility is your inauthenticity. Bring more and more authenticity. Take more and more responsibility. So, when you take responsibility, sit by creating the space and be ready to sacrifice. The world will simply move based on your word! The world will move as you want!

Life starts with the space of possibility! Bliss or Ānanda means 'the space of possibility, where life oozes out of you'. Everything should create a space of possibility in you. Take one single idea. You don't need to experiment with the whole Gītā. Take one single principle and intranalyze that to the core. Let your whole being vibrate with that single thought.

If you fail, there is nothing wrong. But have courage to work with it. If you succeed, you will know it is the truth and you will be liberated. You will be in the space of completion. You will have bliss. If it fails, you will know that it is not the truth and you will be clear. You can continue your search elsewhere. So be very clear about it. The basic truth Kṛṣṇa is telling you is about integrity and authenticity.

The tāmasic group is prejudiced, meaning negative and lacks integrity. Understand, it is due to the fear of your possibilities you get into the space of impossibility. Your patterns, fears, everything is directed only in one line — fear of your possibilities. Lack of integrity is nothing but fear of confrontation. See, the moment I present the truth of integrity, everyone thinks, 'Oh! I can do this may be for two days or four days.' But no one, no one thinks or understands, realizes, why you are afraid of integrity.

Realize you are the being who does not need the help of the manipulative mind. So, integrity is your strength. Lion's roar is enough. No animal will even stand in that area. Your integrity is enough. No problems can even stand in your breathing space. Next, the rājasic group believes intellectually but lacks authenticity in action, which is the space of possibility. They carry self-doubt and the space of impossible. Understand, why do you feel you can't commit to live the great principle of authenticity? It is because you have an innate fear, innate pattern, self-doubt about your laziness; self-doubt that your laziness may overpower your consciousness. That's the biggest enemy for authenticity, śraddha.

Listen! You love many things in your life, but you don't like the path to achieve them. See the conflict. Complete with the laziness, the tiredness, the boredom pattern continuously.

Then starts life; then starts something in your life. It is called that as Life.

The third group, the satva group has the power of authenticity. They not only believe, but they have the courage to create the space of possibility and play with the words and ideas as well. They don't settle with the patterns of 'impossible'. They go on expanding their possibilities.

Go on making impossibilities into possibilities. What is Life? Continuously making impossibilities into possibilities is Life. When you accept that impossibility as impossibility in your life, you are dead! After that, where is life? Life is life as long as you are making all 'Impossible' into 'I-M Possible, ' all 'Impossible' into 'I Am Possible'!

Please do not miss authenticity, the fragrance of courage. Let these words penetrate you. The work that a disciple enters into is with the unknown, the uncharted, and the unmapped territory; so fear of expansion will be there. That is the only barrier. In spite of it, we should go on expanding. Let fear be there. It will hang around for a while. When we do not listen to it, it will leave us. It is a great day when fear of the unknown leaves us. From then on growth becomes simple, easy and spontaneous.

• Helping students carry the space of possibility within them. -Inspire students to align to integrity and authenticity.

• Describe the space that each of the three groups (tamas, rajas, satva) carry.
• What space does practicing integrity create in you?
• What space does practicing authenticity create in you?
• What is the biggest enemy for authenticity, śraddha?
• What is life?
• What is the fragrance of courage?
• What should we do when we feel the fear of expansion come in our inner space?

• v Colourful papers
• v Markers
• v Plates
• v Paint
• v Kitchen paper or cloth that can be dirtied
• v Water

• v Pour some paint in the plates and tell the children to dip their hand in it and to mark the paper with their imprint. Give it a few minutes to dry. During those few minutes, the children can wash their hands. Then, ask them to close their eyes and to connect to their third eye while remembering Swamiji. Tell them to ask third eye to show them 5 powerful "I aM possible" cognitions (one for each finger) that they will then write at the tip of each finger.

• v Go on making impossibilities into possibilities. What is Life? Continuously making impossibilities into possibilities is Life. When you accept that impossibility as impossibility in your life, you are dead! After that, where is life? Life is life as long as you are making all 'Impossible' into 'I-M Possible, ' all 'Impossible' into 'I Am Possible'!

Paper Pens

Separate the group in two. One will be the "impossibility (I)" group and the other will be the "possibility (P)" group. Ask the I group to write down 11 impossibility-based cognitions that they have experienced in their lives, such as: "This is too difficult for me" or "I tried many times and failed" , etc. Ask the the P group to write down 11 powerful cognitions about how to handle oneself, others and life. Once everyone is done writing their list, ask the I group to tell their impossibility-based cognitions out loud to the P group. The P group will then answer them with a powerful cognition that will bring them back into a space of possibility

Life starts with the space of possibility! Bliss or Ānanda means 'the space of possibility, where life oozes out of you'. Everything should create a space of possibility in you.

• Why are we afraid of integrity? (Ask students to give examples from their own lives).
• Why do we need courage to experiment?
• How is courage directly connected to authenticity?

The work that a disciple enters into is with the unknown, the uncharted, and the unmapped territory; so fear of expansion will be there. That is the only barrier. In spite of it, we should go on expanding. Let fear be there. It will hang around for a while. When we do not listen to it, it will leave us. It is a great day when fear of the unknown leaves us. From then on growth becomes simple, easy and spontaneous. This committed journey leads to bliss, eternal bliss, Nityānanda.

Part 3: Bhagavad Gita Chapter 17 - Collection_English_part_3.md

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

āyuḥsattvabalārogyasukhaprītivivardhanāḥ I rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ

The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Such foods are liked by persons in the mode of goodness

Eat fresh food in silence and with completion and gratitude.

kaṭvamlalavaṇātyuṣṇa- tīkṣṇa rūkṣa vidāhinaḥ āhārā rājasasyeṣṭā duḥkhaśokāmaya-pradāḥ

People in the mode of aggression like foods that are very bitter, sour, salty, hot, pungent, dry, and burning, and cause pain, grief, and disease

Vegetarian food that is fresh and not spicy is ideal for spiritual practices.

yātayāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat ucchiṣṭam api cā medhyaṁ bhojanaṁ tāmasapriyam

People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuse, and of impure energy

Eat food as it comes, fresh from the earth, and cooked with the energy of fire.

If you think that it is the truth and you don't execute it or experiment with it in your life, then drop it! Otherwise it will become a habit to listen to the truth and not practice it. It will become an inauthentic mental setup. It is the most dangerous mental setup.

Inauthenticity is the most dangerous thing that can happen to any being. Please be very clear, receiving the truth and understanding it intellectually without having the courage of authenticity to live it is the worst possible mental setup. That is the worst devil or demon that can catch hold of you. So at least have the courage to decide, 'This is not for me because this is not the truth.' If you believe this is the truth, then have the courage of authenticity to experiment with it.

Never do anything without being clear and complete about the truth, and never stop doing anything if you know it is the truth. The scientist is courageous enough to authentically go after the truth. Wherever the research takes him, he is ready to experiment. The brain which is established in integrity and authenticity can read any book and understand the truths from that book. It can.

In the same way, you must become an inner scientist, a spiritual scientist. You must have the courage of authenticity to go behind the experience within the words. You must be able to play with them.

May you flood your being with the Truth. Whatever cannot stand, whatever is washed away, let it be washed away. May it be lost from your being as early as possible.

Kṛṣṇa explains here about the energy of various food substances. Generally, all food that is not from plants i.e., from animal origin, has negative energy. Food that is hot and spicy tends to aggravate desires. Vegetarian food that is fresh and not spicy is ideal for spiritual practices.

Any serious meditation technique requires one to be in the energy field. The word āhāra used by Kṛṣṇa can be expanded to mean food for all senses, not merely for the tongue. All sensory inputs need to be of the same description that Kṛṣṇa uses here, promoting 'longevity, virtue, strength, health, happiness and joy ' to aid one's progress in one's spiritual path by the sātvic route.

Ayurveda recommends different foods for each constitutional type based upon tastes such as sweet, sour, bitter, pungent, etc. These are specific recommendations as to what tastes would be healthy for which constitutions and based on this what kind of vegetables and fruits one should eat and so on. Even cooking methods are specified that can be used to provide wholesome ayurvedic food.

Any serious meditation technique requires one to be in the energy field. The word āhāra used by Kṛṣṇa can be expanded to mean food for all senses, not merely for the tongue. All sensory inputs need to be of the same description that Kṛṣṇa uses here, promoting 'longevity, virtue, strength, health, happiness and joy ' to aid one's progress in one's spiritual path by the sātvic route. Ayurveda recommends different foods for each constitutional type based upon tastes such as sweet, sour, bitter, pungent, etc. These are specific recommendations as to what tastes would be healthy for which constitutions and based on this what kind of vegetables and fruits one should eat and so on. Even cooking methods are specified that can be used to provide wholesome ayurvedic food.

What Kṛṣṇa says makes pure sense for wellness. Natural foods contain their own flavor and goodness. You do not need to add spices and flavoring agents to corrupt their taste. He says eat food as it comes, fresh from the earth, and cooked with the energy of fire. Eat it while it is fresh. You will be in satva. You will be in bliss.

Helping students see their own mental set-up and inspiring them to become an inner scientist. Helping students understand the effect of different types of food on the body and inspire them to

reflect on their own food habits.

• What is the most dangerous mental set-up?
• Who is a scientist?
• What is the energy of animal-based foods?
• What effect do hot and spicy foods have on us?
• Define āhāra.
• How does Kṛṣṇa classify food?
• How does Kṛṣṇa tell us to eat our food?

• v Have multiple images of all kinds of different foods.
• v Paper
• v Pens
• v Pencils
• v Erasers
• v Markers
• v Ruler
• v Paint (green, yellow, orange, red or any other color),
• v Paintbrushes
• v Water
• v Wipes or towel paper.

• Present each image one by one and ask children to tell which category of foods it belongs to so that they can get familiar with the foods that are part of an ideal diet.
• Then ask them to create their own food pyramid. They can start by tracing it, then separating it in different sections and to paint the sections according to whether the food is good for them to eat or not (they can create their own color legend, it doesn't need to follow the one below).

• v Natural foods contain their own flavor and goodness. You do not need to add spices and flavoring agents to corrupt their taste. He says eat food as it comes, fresh from the earth, and cooked with the energy of fire. Eat it while it is fresh. You will be in satva. You will be in bliss.

• 1. A plate
• 2. A few sheets of kitchen paper
• 3. Some cress or alfalfa seeds
• 4. Water
• 5. You will have to wait a few days

• 1. Place some sheets of kitchen paper on a plate
• 2. Pour some seeds into your hand
• 3. Sprinkle the seeds on the paper
• 4. Arrange the seeds into the letters of a word that makes you feel blissful.
• 5. Carefully pour some water onto the edges of the paper, so as not to disturb the arranged seeds.
• 6. Keep the paper moist don't let it dry out and your word will start sprouting!
• 7. After a few days you will be able to eat your word as part of your meal!

Kṛṣṇa explains here about the energy of various food substances. Generally, all food that is not from plants i.e., from animal origin, has negative energy. Food that is hot and spicy tends to aggravate desires. Vegetarian food that is fresh and not spicy is ideal for spiritual practices.

• You must become an inner scientist, a spiritual scientist. You must have the courage of authenticity to go behind the experience within the words. You must be able to play with them."
• What is the importance of being an inner scientist?
• Why is listening to the truth and not practicing it the worst mental set-up?
• In which aspects of your life have you become an inner scientist?

Never do anything without being clear and complete about the truth, and never stop doing anything if you know it is the truth!

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

aphalākāṅkṣibhir yajño vidhidṛṣto ya ijyate yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ

Sacrifice without expectation of results, as stipulated in the scriptures, with a firm belief and conviction that it is a duty, is in the mode of goodness

When the great Ṛṣis, the Masters, performed rituals, they had nothing to seek. They performed these in line with the truth of their experiences, which were the scriptural understandings. They expected nothing

abhisandhāya tu phalaṁ dambhārthamapi caiva yat ijyate Bhārataśreṣṭha taṁ yajñaṁ viddhi rājasam

O Arjuna, that sacrifice that is performed with expectation of result or for show out of pride, is of the nature of aggression

An enriching sacrifice is not measured by how much we give. It is measured by how much we give that we cannot afford to give.

vidhihīnam asṛṣṭānnaṁ mantrahīnamadakṣiṇam śraddhāvirahitaṁ yajñaṁ tāmasaṁ paricakṣate

Sacrifice that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, authenticity, and gift, is said to be in the mode of ignorance

The Universe operates on the principle of abundance.

Every ritualistic offering had a major element of gifting the deserving poor. Whoever came to such a ritual never went away empty-handed. When the great Ṛṣis, the Masters, performed rituals, they had nothing to seek. They performed these in line with the truth of their experiences, which were the scriptural understandings. They expected nothing. They performed rituals as a day-to-day living expression. These rituals were conducted so that the celestial beings and nature were pleased and humanity benefited. These were selfless offerings of satva guṇa (good nature).

Great kings also practiced these rituals. Kings performed fire rituals to display power and to show that they controlled other kings. These were a display of ego. Kings such as Yudhiṣṭra performed the horse sacrifice, Aṣvamedha Yāga, and the Rājasūya Yāga to announce their supremacy over other kings. However, these were required of kings and were also occasions to give their wealth away generously. These were performed in the mode of aggression, rajas.

Other extreme sacrifices were also performed by demonic creatures with no concern except to show their brute strength. These did not involve any enriching, any charity or generosity. These did not follow the scriptural guidelines. These were carried out purely for selfish reasons

An enriching sacrifice is not measured by how much we give. It is measured by how much we give that we cannot afford to give. It is measured by how much we give when it hurts us to give and that too without any expectation in return. Such an enriching sacrifice straightaway leads to liberation.

An enriching sacrifice must hurt to be genuine. It must cause you discomfort and yet be given with total completion, pleasure and without expectations. That is the spirit of genuine surrender. That is the spirit of doing things without expectation of the fruits of action.

The Universe operates on the principle of abundance. There is no shortage of anything in the Universe. What we need, we get. The trouble is that we are dissatisfied with what we need. Our wants are immeasurable. Great Masters have said that it is possible for the Universe to fulfill the needs of all the people on planet Earth, but not the wants of one single person. Our greed has no limits.

May your desire to enrich others and give away be limitless. May your desire to acquire become zero. You will be amazed at how wealth seeks you.

-Inspire the students to make enriching their lifestyle.

• From which context did the great Ṛṣis, the Masters, performed rituals?
• From which context did great Kings perform fire rituals?
• From which context do demonic creatures perform rituals?
• How can an enriching sacrifice be measured?
• What principle does the Universe operate on?
• When will wealth seek you?

• Straws
• Liquid watercolors or food coloring
• Small cups
• Paper
• Tray
• Old towels that can get dirty

• Close your eyes and bring your awareness to your ajna chakra, third eye.
• Ask THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM to show you how the Universe is infinitely abundant and continuously enriching.
• With this conscious visualization, mix liquid watercolors in individual cups with water.
• Place a piece of paper on a tray.
• Place the straw in one of the liquid watercolor cups. Now place your fingertip over the top of the straw and lift up without removing your finger.
• Place the straw over your paper and let go. The paint will drop onto the paper.
• Place the straw near the drop of paint and blow to move the paint around.
• Repeat with more colors.
• Bring your students' awareness on how the colours go on mixing, continuously enriching each other and expanding into one another in all directions.
• Ask the children how they too, just like the Univese, can go on enriching and expanding in their day-to-day lives.

• The Universe operates on the principle of abundance. There is no shortage of anything in the Universe. What we need, we get.

Have a set of questions ready (you can make up or add your own to the following list):

• 1. Can you clean-up after yourself in the kitchen?
• 2. Can you help your brother finish his homework?
• 3. Can you wash the dishes after dinner?
• 4. Can you go help your grandmother?
• 5. Can you tell your friend to call me?
• 6. Did you enjoy your day?
• 7. Did you enrich other peoples' lives today?
• 8. Would you like to come to a meditation session with me?
• 9. Are you feeling confident and optimistic?
• 10. Can you stay a little bit longer?
• 11. Are you able to come outside to help me clean the backyard?
• 12. Are you feeling complete?
• 13. Did you have an enjoyable experience?
• 14. Can you spend more time with your little sister?

• 1. Read each question out loud and tell the children to answer with a strong "NO"
• 2. At the end, ask the children to write down how they are feeling physically, mentally, emotionally, etc.
• 3. For the second round, read each question out loud and tell the children to answer "ok but …(they can complete the sentence with something they want in return).
• 4. At the end, ask the children to write down how they are feeling physically, mentally, emotionally, etc.
• 5. For the third round, ask the same question but this time tell the children to answer with a joyful and vibrant "YES" without asking anything in return (giving out of total completion, pleasure and with no expectation).
• 6. At the end, ask the children to write down how they are feeling physically, mentally, emotionally, etc.
• 7. Discuss how saying "YES" to life/giving with total completion, pleasure and without expectation creates an abundant mental set-up and expands our consciousness.

An enriching sacrifice must hurt to be genuine. It must cause you discomfort and yet be given with total completion, pleasure and without expectations. That is the spirit of genuine surrender. That is the spirit ofdoing things without expectation of the fruits of action.

• The Universe operates on the principle of abundance. There is no shortage of anything in the Universe. What we need, we get. The trouble is that we are dissatisfied with what we need. Our wants are immeasurable. Great Masters have said that it is possible for the Universe to fulfill the needs of all the people on planet Earth, but not the wants of one single person. Our greed has no limits.

• 1. Why do Great Masters say that it is possible for the Universe to fulfill the needs of all the people on planet Earth, but not the wants of one single person?
• 2. Where does greed come from?
• 3. What is the difference between "needs" and " wants?
• 4. Why do we experience dissatisfaction?
• 5. Why do we continuously want more and more?

At the end of the discussion, ask the students to write a short essay sharing about their understanding of the principle of abundance; how there is no shortage of anything in the Universe.

May your desire to enrich others and give away be limitless. May your desire to acquire become zero. You will be amazed at how wealth seeks you.

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

deva-dvija-guru-prājña- pūjanaṁ śaucamārjavam brahmacaryamahiṁsā ca śārīraṁ tapa ucyate

The worship of deities, the priest, the guru, and the wise; purity, honesty, living in reality, and nonviolence are said to be austerity of deed

We must bring integrity in the words we utter to ourselves and to others, and bring completion to our speech.

anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate

Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called austerity of word

Creating a healing effect through our words is basic for a spiritual practitioner who is established in integrity.

manaḥ prasādaḥ saumyatvaṁ maunamātmavinigrahaḥ bhāva-saṁśuddhir ity etat tapo mānasam ucyate

Serenity of mind, gentleness, equanimity, self-control, and purity of thought are called austerity of thought

Truth is a reflection of compassion. Truth is an expression of compassion. Truth and compassion always go together. For that reason, truth can never hurt.

Here, Kṛṣṇa uses the word Saumyatvaṁ beautifully. We have no exact English translation for this word Saumyatva; manaḥ prasādaḥ saumyatvaṁ (17.16). Saumyatvaṁ refers to satisfaction and a feeling that is so comfortable. It refers to one whose presence makes you feel totally relaxed, complete and induces thoughts that calm and center the mind. Please understand saumyatva and pleasing words are basic qualities to be practiced by a spiritual person.

Bhāgavatam says that people who explain or enrich others by sharing the Truth, such as Śrī Kṛṣṇa, are Incarnations. Incarnations still landing on planet Earth to make all of you enlightened is nothing but the Universe practicing responsibility. Even after so much torture and abuse by human beings, enlightened beings and Incarnations are continuing to enrich planet Earth; this is nothing but the cosmos deciding to do whatever it takes to enrich all of you.

Part 4: Bhagavad Gita Chapter 17 - Collection_English_part_4.md

Here, Kṛṣṇa says the same thing. Saumyatva... Please understand, even for Incarnations, Soundaryatva and Saumyatva are necessary qualities. Now surely we should imbibe these qualities in our lives. The penance that is supposed to be done by words, is speaking the truth and speaking pleasing words—satyaṁ priyahitaṁ ca yat (17.15).

Please understand, creating a healing effect through words is important. Creating a healing effect through our words is basic for a spiritual practitioner who is established in integrity. We should not utter words that hurt others anuvega karaṁ vākyaṁ. Our presence should be healing and enriching others. Based on the words we utter, people can find out what kind of a space we are

carrying.

Always use pleasing words. Never use sharp or disturbing words. One more thing, sometimes we don't understand how our words disturb others. We do not know how our words disrespect or emotionally disturb other beings. We must bring integrity in the words we utter to ourselves and to others, and bring completion to our speech. Kṛṣṇa calls this austerity of words, vān-mayaṁ tapa ucyate (17.15).

Please be very clear, the words you utter are you. If you constantly utter the words, 'I am this, I am this' , you will become that! Constantly utter right words about you, inside you and outside you. Please listen about the power of words. Unfortunately, we don't harness the power of words. And as per the law, when we don't use any power properly and play with it without the knowledge about it, it destroys us! It is like electricity, we can use electricity for the best things in our lives. But, if we don't want to use it properly and misbehave with it, it destroys us. It kills us straightaway! That is why I am saying that learn to harness every power available to you.

Please understand, aligning yourself more and more, deeper and deeper into your completion, aligning your words, internal and external, towards the space of completion is Integrity. When you start practicing integrity, you will harness the power of words. The words you utter will have so much power that just through the words you will be able to change your life and others' life, for the better!

We should create that healing feeling in the other person. People should wait for us rather than run away from us. Usually we create a negative effect. We create an uncomfortable feeling. People just run away from us. A simple, single word if used improperly, can destroy a whole relationship.

Bhagavān Kṛṣṇa says a spiritual person should use pleasing words and not agitate others. When we do not agitate others, we will not be arrogant. See, this is not even a social morality. This is a spiritual practice.

The same words that we use to hurt others will hurt us as well. We will use these same words towards ourselves as well. This truth is embedded in the science of energy and vibration. So, we must be in integrity to harness the power of words. The ability to speak, the ability to utter words towards yourself, and the ability to utter words towards others—each one of us has this powerful ability. We can use it either to make our life or break our life. Right words that we utter in right time will make our life. Wrong words uttered in the wrong moment can break our life. Especially, the words we are uttering towards ourselves and towards others.

Kṛṣṇa talks about austerity in action, śarīraṁ tapa as well. He speaks about the five conditions that are also in Patañjali's Aṣtāṇga Yoga as the five disciplines of yama: satya, ahiṁsā, asteya, aparigṛha and brahmacarya. These mean truth in thoughts, words and deeds embodying nonviolence, noncovetousness, simplicity and living in reality with the focus on the Supreme as the ultimate in any kind of penance. Many feel that the truth must be told even if it hurts. Please understand that if it hurts someone, it cannot be the truth. It is only our perception of the truth. It is only a reflection of our ego presented by our minds as the truth. We are not in the truth if we perceive something with our senses and we draw conclusions with our limited knowledge based upon those perceptions, and then express these as our truth and hurt someone. If we do this, be very clear, we are in aggression and ignorance. We are not in the truth. We are not in goodness.

Kṛṣṇa says to study spiritual literature regularly. By regularly studying scriptural literature, these ideas go again and again into our brain. Consequently, we acquire the courage to experiment and live the truth.Take up any truth and practice it at least a few times. For example, dont continuously function based on the idea 'me, me, me.' Instead try the idea ' you, you, you.' Try that at least ten times and see the effect in your life. If it does not work out, you throw can it away, it's up to you, but at least try it out ten times. You will get a glimpse of the truth expressed by Kṛṣṇa.

Intellectuals have two weapons: words and logic. They can be helpful teaching tools if properly used or they can be frightening weapons. It is up to us to choose how to use them: whether in the mode of ignorance, aggression or goodness. Truth is a reflection of compassion. Truth is an expression of compassion. Truth and compassion always go together. For that reason, truth can never hurt.

-Helping the students understand how to practice austerity in action in their dayto-day life. -Helping students understand the power of words.

• What does Saumyatvaṁ mean?
• As a spiritual practice, what are the qualities to be practiced?
• What happens when we start practicing integrity?
• Why does Kṛṣṇa say to study spiritual literature regularly?
• What are the weapons of intellectuals?
• Define: satya, ahiṁsā, asteya, aparigṛha and brahmacarya.
• Why can truth never hurt?

• Paper
• Pencil
• Liquid glue
• Generous amount of salt
• Liquid Watercolours
• Eye-dropper or paint brush

• Think of someone in your life who embodies Saumyatvaṁ so a Being whose presence makes you feel totally relaxed, complete and induces thoughts that calm and center the mind.

• Share about this Being with others and explain how they embody Saumyatvaṁ.

• Draw the Being's portrait with a pencil. Make sure it is large and that it includes a lot of connected lines.

• Trace the pencil lines with the glue, starting at the top of the paper to avoid dragging arms and elbows through the glue.

• Lay the glue-y paper in a shallow tub or baking pan, and generously sprinkle salt all over the picture. The glue lines should be completely saturated with salt, giving a raised, rough appearance.

• Using the eye droppers and liquid watercolor and hovering approximately 1" above the paper, carefully drop one drop of paint at a time onto the salt/glue lines and watch it "travel" along the line. You can also do this with a paint brush by gently touching the brush to the glue (this technique is a lot harder to control and the brush gets covered in glue and salt). At this point, it's beneficial to discuss the definition of primary and secondary colors and encourage them to plan the colors that they want to touch each other. Where the colors touch, they will slowly blend to form the new or secondary color.

• Allow to dry flat for approximately two days and then scrape off the excess salt outside or over a garbage can.

INFERENCE:

The quality of Saumyatva brings out the pure beauty from within.

• 1. Papers,
• 2. Cardboard
• 3. Scissors
• 4. Glue or other adhesive markers
• 5. Pencils,
• 6. Erasers
• 7. Different pictures representing austerity in actionśarīraṁ tapa: satya, ahiṁsā, asteya, aparigṛha and brahmacarya (ensure to have plenty for each to give children options).

Ask the students to create their own vision board representing satya, ahiṁsā, asteya, aparigṛha and brahmacarya. -At the end, ask them to share how they can practice austerity in action in their day-to-day life.

Kṛṣṇa talks about austerity in action, śarīraṁ tapa as well. He speaks about the five conditions that are also in Patañjali's Aṣtāṇga Yoga as the five disciplines of yama: satya, ahiṁsā, asteya, aparigṛha and brahmacarya. These mean truth in thoughts, words and deeds embodying nonviolence, non-covetousness, simplicity and living in reality with the focus on the Supreme as the ultimate in any kind of penance.

Truth is a reflection of compassion. Truth is an expression of compassion. Truth and compassion always go together. For that reason, truth can never hurt"

• 1. What is truth?
• 2. How can truth be an expression of compassion?
• 3. Why do people often use the expression "truth hurts"?
• 4. How is integrity directly connected to the power of words?
• 5. Are you always aware of the words that come out of your mouth?
• 6. How powerful are your words?
• 7. How can you change your own life or others' lives through your words?
• 8. What happens when we use hurtful words?
• 9. What should we experience anger and feel like telling hurtful words to others?
• 10. How can you bring more integrity to your words?

CONCLUSION:

When you start practicing integrity, you will harness the power of words. The words you utter will have so much power that just through the words you will be able to change your life and others' life, for the better!

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate

The above mentioned threefold austerity (of thought, word, and deed), practiced by yogis with supreme authenticity, without a desire for the fruit, is said to be in the mode of goodness

Let what may happen, happen

satkāra-māna-pūjārthaṁ tapo dambhena caiva yat kriyate tadiha proktaṁ rājasaṁ calamadhruvam

Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of aggression

Only when it is in the nature of total surrender, with no expectation of any results, it is in satva and of spiritual value.

mūḍhagrāheṇātmano yat pīḍayā kriyate tapaḥ parasyotsādanārthaṁ vā tattāmasamudāhṛtam

Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance

No one but an Enlightened Master can curse, and an Enlightened Master cannot curse. He can only bless.

Kṛṣṇa defines austerity of deeds, words and thoughts. Tapas or penance is the austere, simple way of living, the mode of aparigraha (simplicity). It is based upon what one needs and not what one craves for. One who successfully practices this is a tapasvi.

Kṛṣṇa explained earlier and repeats here that tapasya, austerity or penance, doesn't mean inflicting pain or torturing oneself and others. This includes not merely physical torture and pain, but also takes into account pain through words and thoughts. Penance undertaken in this manner is abusing oneself and the God who resides within, forgetting that the body is a temple of God.

Penance performed out of foolishness and self-torture destroys or injures others. Please understand, such acts are done out of ignorance. That's what I explained earlier with regard to black magic. No black magic can be done. No evil spirit can be sent to you. No one but an Enlightened Master can curse, and an Enlightened Master cannot curse. He can only bless.

Bhagavan Kṛṣṇa says that the people who are in rajas carry out sacrifices for the sake of respect, honor and worship. When they do penance or sacrifice in this manner, it is unstable. When people don't respect them, they stop doing it. They do it as long as people fall at their feet. If the respect is lost, they stop their tapasyā.

Penance performed with the view of obtaining any result, even a noble ideal like Enlightenment is a result...is in the mode of rajas, aggression or passion. Only when it is in the nature of total surrender, with no expectation of any results, it is in satva and of spiritual value.

In Swamiji's Own Words:

As long as I struggled towards Enlightenment in my spiritual practices, it eluded me. I was able to realize myself only when I threw away my rudrākśa (energy beads) and the photograph of Śrī Rāmakṛṣṇa Paramahamsa that I had with me all those years, and sat down in meditation, with the feeling, 'let what may happen, happen.

Helping students understand the right context of tapasya.

• What is tapas or penance based upon?
• Who can be called as tapasvi?
• What would you answer to someone who thinks that tapasya, austerity or penance means inflicting pain or torturing oneself and others?
• What happens to people who are in rajas when others stop respecting them?
• How was Swamiji able to realize His enlightenment?

• v Canvas board
• v Painter's tape
• v Pencil/eraser
• v Acrylic paints
• v Brushes
• v Thin Permanent markers
• v Smock
• v Craft tray

• Put on your smock.
• Using your painter's tape, make a border around your canvas folding your tape so half is on the front and half is on the back.
• Using your painter's tape, divide the canvas in 4 equal sections
• In the 1st square, sketch young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM practicing penance in Bharat
• In the 2nd square, sketch THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM in His moment of self-realization
• In the 3rd square, sketch your self-portrait before knowing THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM
• In the 4th square, sketch your self-portrait now (after knowing THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM)
• Paint the background in each square
• Carefully paint the portraits. If you paint over your pencil lines, don't worryyou can go over them with a thin permanent marker after the paint has dried
• Ask the children to share their drawings and to share the before-after transformations they notice.
• Ask the children to share what they feel is the fastest what to self- realization

When I talk about my tapas during my days of wandering all over Bharat, I did difficult things. I realize now that many of these could have been dispensed with. I experimented with ten thousand keys before I found the key to unlock the door to Enlightenment. I tell my disciples that they do not need to go through that. There is an easier, faster and simpler way!

• 1. Paper
• 2. Pen
• 3. Pencil
• 4. Eraser

Ask the children to pair up and to write a short script of two people practicing penance, (one from a space of total surrender and the other one from a space of ignorance). Ask the students to act their script in from the group. At the end, ask students to describe who is a tapasvi and to explain why.

Kṛṣṇa explained earlier and repeats here that tapasya, austerity or penance, doesn't mean inflicting pain or torturing oneself and others. This includes not merely physical torture and pain, but also takes into account pain through words and thoughts. Penance undertaken in this manner is abusing oneself and the God who resides within, forgetting that the body is a temple of God.

• Encourage the children to talk about the statement 'Let what may happen, happen.'

• 1. What feeling does this declaration invoke in you?
• 2. Based on your understanding, how did this declaration lead THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM to selfrealization?
• 3. How can we know if we have totally surrendered?

Encourage them to discuss their understanding or to ask questions if they are unsure.

In Swamiji's Own Words:

As long as I struggled towards Enlightenment in my spiritual practices, it eluded me. I was able to realize myself only when I threw away my rudrākśa (energy beads) and the photograph of Śrī Rāmakṛṣṇa Paramahamsa that I had with me all those years, and sat down in meditation, with the feeling, 'let what may happen, happen.

How To Give?

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

dātavyamiti yaddānaṁ dīyate'nupakāriṇe deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam

Charity that is given at the right place and time as a matter of duty to a deserving candidate who does nothing in return, is considered to be in the mode of goodness

The straightforward, integrated and authentic approach to the truth is what Kṛṣṇa calls sātvika dāna.

yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam

Charity that is given unwillingly or to get something in return or to gain some result is in the mode of aggression.

Charity is done out of love and gratitude.

adeśa-kāle yad dānam apātrebhyaś ca dīyate asat-kṛtam avajñātaṁ tat tāmasamudāhṛtam

Charity that is given at a wrong place and time to unworthy persons or without paying respect to the receiver or with ridicule is in the mode of ignorance.

Enriching others enriches you back!

Dāna, charity is sharing out of the space of enriching. It is not done with the attitude of giving. It is done with the attitude of sharing and not expecting good results because of it or some easy route into heaven because of it. Charity is done out of love and gratitude. There are three kinds of dāna.

Understand, annadāna means giving to enrich with food, clothes and whatever is related to someone's physical needs

Next is vidyādāna. This means giving to enrich with education and also whatever someone needs for mental growth. For example, when somebody is depressed, if you enrich him with some consoling ideas, this is vidyādāna. If somebody does not know how to clean a room and you teach him, this is vidyādāna. If somebody does not know how to cut grass and you teach him, this is vidyādāna.

And the third kind is jñānadāna, giving to enrich with spiritual knowledge.

Part 5: Bhagavad Gita Chapter 17 - Collection_English_part_5.md

If we give annadāna, we satisfy a person for three hours. After three hours, again he needs food. If we give vidyādāna, education or knowledge, he will have food for himself for one life. If we give education, he can earn food for himself. He will make money and buy food for himself. If we give jñānadāna, we will satisfy that person birth after birth! He will never fall into depression or the ocean of material world, birth after birth.

Jñānadāna is the ultimate sharing of enriching with knowledge. The knowledge that you have received now will transform your whole life even if you don't practice it. These words are so powerful that automatically they will start working on you. You will not remain the same person. Your depth of depression will be reduced. Your depth of suffering will be reduced. You will feel that you are entering a new life. You will become courageous and a new confidence will enter your life. This is jñānadāna. This is the ultimate puṇya (virtuous deed) of giving knowledge. No other good deed is equivalent to giving spiritual knowledge.

One more point is that the person who gives loses nothing with jñānadāna. With all other dāna, the person who gives has a little less. In annadāna, he who gives will lose and he who receives will gain. In vidyādāna, the giver does not lose. He retains the same level. In jñānadāna, The more you share, the more it grows in you! The more you enrich others with the science of completion, the more you grow in completion. It is a win-win situation. Here, you receive automatically. It grows in the person who shares and enriches.

Don't think you are the only one being enriched by listening to me now. By expressing these truths, even I am being enriched. Enriching others enriches you back! Listen! Enriching others enriches you back!

If the woman is unable to give birth to a child, she cannot be a mother. Similarly, until you become enlightened, I cannot be called a Master. Be very clear, by sharing this knowledge, I also grow. The person who shares with simplicity and humility, who is very clear, very integrated and authentic about the whole truth of sharing and is not caught in the false ego, his dāna, his sharing of thoughts is sātvika and is related to satva guṇa—attribute of goodness.

When you ask questions, if I don't know the answer, I say I don't know the answer. People ask, 'What is this? Swamiji, you are enlightened and you say you don't know.'

Confusing the audience is not a complicated job. It is easy because they are already confused! There is nothing more to be done. Just use some words, that's all. And it's not a big thing. Only an Enlightened person is courageous enough to say, 'I don't know ' when he doesn't know. To answer a question without knowledge doesn't require Enlightenment. It needs foolish hypocrisy. The straightforward, integrated and authentic approach to the truth is what Kṛṣṇa calls sātvika dāna. Here, in whatever way I experience the truth, I simply express it and share it—authentically, without reservation. That is sātvika dāna according to Kṛṣṇa.

And He goes on to explain rajas dāna and tamas dāna. Many times, the dāna is not given voluntarily. Or they may give something away as a part of a ritual. For example, in a Hindu wedding the giving away of abride is called kanyā dāna.

People who give their property for charitable purposes in their will. What choice do they have? They cannot carry it with them. In many cases they may have fought with their children and decided not to leave them anything. So instead of giving away the wealth to their children, these people give it away as charity. Such acts are not acts of charity. They are done with ulterior motives.

There are others whose charity it is better not to accept. Kṛṣṇa refers to this as giving in ignorance, tamas. People will come with money not declared for tax as earned income and gift that to the ashram. They will use it as a tax saving strategy. What for?

Often, disciples ask why I am not accepting donations from very wealthy people who come to the ashram seeking help. Unless the person stays with me for a year or more and shows his integrity, authenticity and responsibility towards enriching the mission, it is difficult to accept anything from that person. Why become bonded to people whose motives are not merely selfish but self- defeating?

Parāśakti (Existence) guides the mission and She takes care. What She cannot give, no one else can give. What She decides not to give, who else can give?

Helping the students understand the right context for charity. Helping the students see how they can enrich others' lives.

• From which space should enriching be done?
• What is the difference between rajas, dāna, and tamas dāna?
• What is annadāna?
• What is vidyādāna?
• What is jñānadāna?
• How can knowledge transform our lives? What is sātvika dāna?
• Whose charity is it best not to accept?

• v Paper
• v Scissors
• v Sponges (an adult can cut them in different leaf shapes
• v Paper plates
• v Acrylic paint
• v Newspaper or old towel to protect the floor
• v Markers

• An adult pours the different colour paints in different paper plates
• Children create their gratitude tree (they can use markers to create the trunk and dip the sponges in the paint to create the leaves.
• Let the paint dry and then write 1 skill you are grateful to have in life in each leaf.
• At the end, ask children how they can use each skill they are grateful for to enrich others.

Dāna, charity is sharing out of the space of enriching. It is not done with the attitude of giving. It is done with the attitude of sharing and not expecting good results because of it or some easy route into heaven because of it. Charity is done out of love and gratitude.

• 1. Poster
• 2. Colourful papers
• 3. Markers
• 4. Pencil
• 5. Pen
• 6. Eraser
• 7. Ruler
• 8. Stickers
• 9. Scissors
• 10. Glue or other adhesive,

• Remind the kids what an enriching action is. You can refer to the inference written below to explain what actions are most enriching. Tell each kid to trace 7 boxes on their paper

• Tell them to write one day of the week for each one

• Show the kids how to fold the colourful papers to create little enveloppes (create 7 in total/ 1 for each day of the week)

• Glue or stick the back of the envelopes on the poster (1 for each day) Tell the kids to cut little pieces of paper (7 total) and to write enriching actions that can be done in day-to-day life.

• Tell them to show you what is written one by one without showing other students.

• Ask them to place their papers in each other's envelopes without showing what is written.

• Tell the kids that each day, they will take out the papers placed in their envelope and do their best to complete the enriching activity written on it.

• When they are successful, they can put a sticker next to that day.

• One more point is that the person who gives loses nothing with jñānadāna. With all other dāna, the person who gives has a little less. In annadāna, he who gives will lose and he who receives will gain. In vidyādāna, the giver does not lose. He retains the same level. In jñānadāna, I tell you a secret, the more you share, the more it grows in you! The more you enrich others with the science of completion, the more you grow in completion. It is a win-win situation. Here, you receive automatically. It grows in the person who shares and enriches.

Enriching others enriches you back!"

• 1. What is your understanding of this truth?
• 2. What is your experience of this truth?
• 3. How can we continuously enrich without becoming tired or bored?
• 4. How can you know that you are enriching?
• 5. Are some acts or words more enriching than others?
• 6. From your understanding and/or experience, what is the ultimate way to enrich?

Don't think you are the only one being enriched by listening to me now. By expressing these truths, even I am being enriched. Enriching others enriches you back! Listen! Enriching others enriches you back!

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Oṁ tat sad iti nirdeśo brahmaṇastrividhaḥ smṛtaḥ brāhmaṇās tena vedās ca yajñāśca vihitāḥ purā

OṀ Tat Sat' is said to be the threefold name of the eternal Being (Brahma). Persons with good (brahminic) qualities, the Vedas, and the selfless service (seva, yajña) were created by and from Brahma in the ancient time.

Only the act done from the space of satva or goodness gives the final result

tasmādoṁityudāhṛtya yajña-dānatapaḥ-kriyāḥ I pravartante vidhānoktāḥ satataṁ brahmavādinām

Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering 'OM' by the knowers of the supreme Being.

When they are done from the space of completion with the attitude of gratitude to the Divine and Existence, only then you encounter spiritual progress or spiritual elevation.

tadityanabhisandhāya phalaṁ yajñatapaḥkriyāḥ dāna-kriyāś ca vividhāḥ kriyante mokṣakāṅkṣibhiḥ

Various types of sacrifice, charity, and austerity are performed by the seekers of liberation by uttering 'Tat' (or He is all) without seeking a reward.

The real scale and measure of your completion is whether you are able to move the others' space and enrich others and life continuously.

Please understand that all kinds of food, penance, sacrifice or charity fall into the basic three categories explained by Kṛṣṇa — sātvic, rājasic and tāmasic. These translate as the modes of goodness, passion and ignorance. But the important thing is that as long as they are done in the materialistic world, they are conditioned. When they are done from the space of completion with the attitude of gratitude to the Divine and Existence, only then you encounter spiritual progress or spiritual elevation. Our scriptures explain that anything done in the nature of rajas or tamas cannot give the ultimate result. Only the act done from the space of satva or goodness gives the final result. One who does such acts without this awareness has temporary results but not the final result.

In the days of Mahābhārat, sacrificial rituals were a part and parcel of daily life. This is not the case today. The brāhmaṇas (highly learned sect of people) were the keepers of the sacred knowledge that connected the physical ritual with the metaphysical truth expressed by the great sages in the Vedas. They were the keepers of the flame, in a real sense, since most vedic rituals invoked and addressed the fire energy.

Sacrifices or yajña were directed towards enriching the elemental energies and celestial beings. Austerity or tapas was directed towards enriching your own self. Charity or dāna was directed towards enriching those around you.

The brāhmaṇas were expected to lead an austere and charitable life in keeping with the spirit of their profession. In this chapter Kṛṣṇa elaborates on these concepts so that everyone can move forward on the path to completion or liberation. It is not only for the brāhmaṇas, it is also for kṣatriyas, vaiśyas and śūdras the other castes. Any member of any caste is qualified for completion if he follows these principles. Completion has nothing to do with birth.

The prime requirement is authenticity, śraddha. Śraddha refers as well to the understanding that the enriching act of sacrifice, austerity or charity, yajña, tapas or dāna is not directed towards oneself or a material goal. They are directed to the enrichment of Supreme consciousness. Commit to complete with yourself and others.

When it comes to completing with 'others' , it does not mean only the friends and family and relatives who are present in your life. Complete with your kula devatā (family deity), complete with your kula guru (family guru), complete with your house, complete with the plants with which you are living, complete with your pet, complete with the different energies of the Cosmos, complete with everything! Continuously complete and continuously enrich others! The real scale and measure of your completion is whether you are able to move the others' space and enrich others and life continuously. If you are not enriching constantly, be very clear, the completion has not yet happened in you.

When completion happened in me, I just realized the authentic selflessness, śraddha. All our selflessness is also packed in our selfishness. All our selflessness is packed in our selfishness. When I completed, I discovered the authentic selflessness and enriching which never tires me. If you are getting tired, please be very clear, still you have incompletions in you. You have to complete! You have to complete!

Listen! This is the scale—having a tireless mind. The being happened in me is just because my enriching is out of pure selflessness. I tell you, once you complete, you will suddenly realize, 'Why should I live now?'— 'For enriching! Nothing else...Nothing else!' Complete! Complete! Complete!

-Helping students complete with themselves, others and the whole Cosmos so they can go on continuously enriching. - Helping students align their 4 images for more authenticity in their lives.

• What kind of act can give final results?
• Who should do completion?
• In the days of Mahābhārat, what were sacrifices or yajña directed towards?
• What is the scale to measure our completion?
• When did completion happen in THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM?
• What did THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM discover when He completed?
• If you are feeling tired of enriching, what does it mean?

• v Playdough of different colours
• v Paper
• v Pencil
• v Eraser

• Tell the children to create all the "others" in their life using playdough (themselves, mother, father, siblings, kula devatā, best friend, kula guru, pet, cosmos).
• Tell the children to pick each of them up one by one, to close their eyes, and to feel what thought current, emotion comes up (joy, feeling safe, sadness, anger, resentment, misunderstanding, etc.).
• For each "other" , tell the children to write what comes up on their paper.
• Once everyone is done, ask the children to share what has come up in their inner space and discuss how to do completion with each "other".
• Help the children make their own declaration of completion with all the "others" in their lives.

Commit to complete with yourself and others. When I say 'others' , I don't mean only the friends and family and relatives who are present in your life. Complete with your kula devatā (family deity), complete with your kula guru (family guru), complete with your house, complete with the plants with which you are living, complete with your pet, complete with the different energies of the Cosmos, complete with everything! Continuously complete and continuously enrich others!

• 1. Paper
• 2. Pencil
• 3. Eraser
• 4. Pen
• 5. Ruler

• Tell the children to separate their paper in 4 and write all four images names:

• Inner Image the idea you carry about you Mamakaara

• Outer Image is the idea you project about you to others Ahankaara

• Others' Image what others expect from us Anyakaara

• Life Image is what idea we carry about life and others Swa-Anyakaara

• Tell the children to write a description for each one. Ask them to see whether they align or not and to share their observations with others.

• Discuss how we can align all our four images.

• Discuss what they think happens when all four images align. Discuss how authenticity and enriching sacrifice are connected.

The prime requirement is authenticity, śraddha. Śraddha refers as well to the understanding that the enriching act of sacrifice, austerity or charity, yajña, tapas or dāna is not directed towards oneself or a material goal. They are directed to the enrichment of Supreme consciousness.

Discuss the statement made by swamiji:

• I tell you, when completion happened in me, I just realized the authentic selflessness, śraddha. All our selflessness is also packed in our selfishness. All our selflessness is packed in our selfishness. When I completed, I discovered the authentic selflessness and enriching which never tires me.

• 1. How do you understand the following truth: "All our selflessness is also packed in our selfishness".
• 2. How does authentic selflessness express in day-to-day life?
• 3. What are your experiences of enriching?

Encourage them to discuss their understanding or to ask questions if they are unsure.

In Swamiji's Own Words:

Listen! This is the scale — having a tireless mind. The being happened in me is just because my enriching is out of pure selflessness. I tell you, once you complete, you will suddenly realize, 'Why should I live now?' — 'For enriching! Nothing else . ..Nothing else!' Complete! Complete! Complete!

Authored by

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

sadbhāve sādhubhāve ca sad ity etat prayujyate praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate

The word 'Sat' is used in the sense of reality and goodness. The word 'Sat' is also used for an auspicious act, O Pārtha (Arjuna).

The straightforward, integrated and authentic approach to the truth is what Kṛṣṇa calls sātvika dāna.

yajñe tapasi dāne ca sthitiḥ sad iti cocyate karma caiva tad arthīyaṁ sadityevābhidhīyate

Authenticity in sacrifice, charity, and austerity is also called 'Sat'. Selfless service for the sake of the Supreme is, in truth, termed as 'Sat'.

'I offer all to that Truth. I surrender everything to that Divine. Let that be the Truth.' This is the Mahā-vākya, the great truth, handed down by the Master to Arjuna as the technique to ensure śraddha, authenticity in all activities of sacrifice, austerity and charity.

Part 6: Bhagavad Gita Chapter 17

aśraddhayā hutaṁ dattaṁ tapastaptaṁ kṛtaṁ ca yat asadityucyate pārtha na ca tatpretya no iha

Whatever is done without authenticity whether it is sacrifice, charity, austerity, or any other act is called 'asat.' It has no value here or hereafter, O Pārtha (Arjuna).

Let us all experience Śraddha, the authenticity and imbibe and experience the truths of Parabrahma Kṛṣṇa

In the last three verses Kṛṣṇa provides the technique to achieve this space of completion that expresses as the space of enriching, the shift of space from self to Self. He provides the method by which anyone can surrender the results of his activities, the fruits of his action called karma phala to the Divine. He provides the tool in the form of the invocation, Oṁ Tat Sat.

The three words 'Oṁ Tat Sat 'are the words of the Divine.

• 'Oṁ iti etat brahmano nedisthaṁ namaḥ' , shows the first goal, the beginning.

• 'Tat tvam asi' indicates the second goal, the continuation.

• 'Sat eva saumya' is the third goal or final result. All three combined give the words: Oṁ Tat Sat.

This is why these words have such great importance or significance. Any person doing enriching or working with the space of addressing Oṁ Tat Sat will be with Existence, the Divine consciousness. These three words simply imply: 'I offer all to that Truth. I surrender everything to that Divine. Let that be the Truth.' This is the Mahā-vākya, the great truth, handed down by the Master to Arjuna as the technique to ensure śraddha, authenticity in all activities of sacrifice, austerity and charity

Any action, whether penance, charity or sacrifice, has no meaning when the purpose is not to achieve the Ultimate, the Divine.

The final aim in all the Vedas is to gain the experience of Kṛṣṇa or the supreme consciousness. No success, completion, fulfillment or happiness is possible without following this principle.

The Guru or spiritual Master is the only being who can enrich you and guide you into the space of completion to make your life successful and fulfilled. He directs and leads you on the path of complete cognition for an experience of the ultimate consciousness. Such an understanding, such a perception, leads to faith and ultimately to love for the Divine. This is the purpose and final goal of life.

Let us all pray to Parabrahma Kṛṣṇa with all authenticity to give us the experience of this chapter of the Gītā that leads to attainment of the ultimate consciousness, Nityānanda

-Helping students imbibe the mantra "Om Tat Sat". -Helping the students understand the importance of having Guru in their lives.

• What is karma phala?
• How should we do karma phala?
• What do the words "Oṁ Tat Sat" imply?
• What should be our purpose in every action?
• What is the final aim in all the Vedas?
• Why is Guru or spiritual Master so important in one's life?

• v 8 smooth stones or one big stone on which you can paint 8 letters.
• v Acrylic paint
• v Newspaper or a cardboard
• v Paintbrushes (1 big to paint the base and 1 smaller one for detail work)
• v Cup with water
• v Kitchen paper
• v Acrylic spray varnish (to be used by adults only)

• Wash stones and make them dry in the sun
• Place newspaper or a piece of cardboard on the ground to protect the surface while painting
• Paint a single color base for each rock and allow it to dry
• Paint each letter of the mantra "Om Tat Sat" and decorate as you wish
• Have an adult spray acrylic varnish to help protect the paint (optional)

The three words 'Oṁ Tat Sat 'are the words of the Divine.

• 'Oṁ iti etat brahmano nedisthaṁ namaḥ' , shows the first goal, the beginning.

• 'Tat tvam asi' indicates the second goal, the continuation.

• 'Sat eva saumya' is the third goal or final result. All three combined give the words: Oṁ Tat Sat.

• 1. Sidewalk (if you can go outside) / Any floor surface on which you can put tape (if you have to stay inside)
• 2. Chalks (if you can go outside) / Wide tape (if you have to stay inside).
• 3. Markers (to write on the tape)

PROCEDURE:

The Guru or spiritual Master is the only being who can enrich you and guide you into the space of completion to make your life successful and fulfilled. He directs and leads you on the path of complete cognition for an experience of the ultimate consciousness. Such an understanding, such a perception, leads to faith and ultimately to love for the Divine. This is the purpose and final goal of life.

Please understand that any action, whether penance, charity or sacrifice, has no meaning when the purpose is not to achieve the Ultimate, the Divine.

• 1. How do you understand this statement?
• 2. Based on your understanding, what is the supreme consciousness?
• 3. How can we experience it?
• 4. How do you understand "meaning" and "purpose"?

The Guru or spiritual Master is the only being who can enrich you and guide you into the space of completion to make your life successful and fulfilled.