1. Bhagavad Gita Chapter 3 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.'

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THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

arjuna uvāca jyāyasī cetkarmaṇaste matā buddhirjanārdana tatkiṁ karmaṇi ghore māṁ niyojayasi keśava

Arjuna says: O Janārdana, O Keśava, Why do You make me engage in this terrible war if You think that knowledge is superior to action?

Anything that talks about one and only one solution is born out of survival instinct, never out of inspiration. Arjuna is asking for a single instruction, Kṛṣṇa only gives inspiration

vyāmiśreṇeva vākyena buddhiṁ mohayasīva me tadekaṁ vada niścitya yena śreyohamāpnuyām

My intelligence is confused by Your conflicting words. Tell me clearly what is best for me

Arjuna is a kṣatriya, a warrior, he wants a clear instruction. But the destination is not important; the journey is. The goal is not important; the path is.

śrībhagavānuvāca loke'smindvividhā niṣṭhā purā proktā mayānagha jñānayogena sāṁkhyānāṁ karmayogena yoginām

The Lord says, 'O sinless Arjuna, as I said before, in this world there are two paths; Self knowledge for the intellectual and the path of action of the knowing

Arjuna is a kṣatriya, a warrior, he wants a clear instruction. But the destination is not important; the journey is. The goal is not important; the path is.

na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣo'śnute na ca sannyasanādeva siddhiṁ samadhigacchati

A person does not attain freedom from action by abstaining from work, nor does he attain fulfillment by giving up action

Abstaining from work or moving away from work cannot give you freedom from action. To have freedom from action, your inner space needs to be purified, your inner space needs to be the space of completion

Arjuna is asking for a single instruction from Kṛiṣṇa, he says, 'Tell me clearly what is best for me?' By asking for a clear instruction, he can hold Kṛiṣṇa responsible for his own inauthenticity and escape the responsibility for his actions.

Understand that asking for a single instruction itself is from violence. And if the single instruction is given, that is encouraging your violence., only inspiration should be given. This is the beauty of Hinduism!

No single instruction can work because the root pattern of asking for a single instruction is violence.

Why? Because we feel either we should be alive or the other person should be alive.

The mentality of fighting and violence always excludes. The root of the problem should be solved.

Anything that talks about one and only one solution is born out of survival instinct, never out of inspiration. Arjuna is a kṣatriya, a warrior. Arjuna is uncomfortable when he is not in action; when he has no clearly defined purpose and motivated instructions before him.v

Some goal is always put in front of you. The so-called goals in material life or spiritual life continuously make you feel you are not good enough.

We are always greedy for more. We continuously pursue material goals. As a result, we never relax within ourselves.

Continuously running, thinking there is some purpose to life, a man's whole being will be in a state of tension, conditioned to running out of compulsion, never out of completion.

Life has no purpose. Even if you achieve whatever you want, you can't take it with you. You can't carry even a single dollar when you leave. Nothing will come with you.

Purpose is different from meaning. When the word 'meaning' is said, living itself becomes meaningful. Come to this present moment of completion and the path itself is meaningful. For the man who works just for his salary, only payday will be a beautiful day. He will be happy only on that day. He sells 29 days every month for that one day of happiness. Not that you 'can't take your salary.' But let it not be the only goal in your life.

Kṛṣṇa says, let your inner space not be contaminated by the purpose of life. When you close your eyes, what comes into your mind is your inner space. By nature, your inner space is the space of completion, it is filled with energy; your inner space, what you refer to as ātman, spirit or soul, is filled with blissful energy.

The more you empty yourself of goals or incompletions, the more the space for completion and bliss.

For example, this room is filled with space. The more furniture you put in it, the more space will leave this room. This room is filled with the energy of ether. The more furniture you bring in, the more ether will be pushed out; the lesser will be the ether energy.

In the outer space, if you furnish your home, it will look very nice. But if you furnish your inner space, it will look very ugly. You need to empty your inside, which is filled with unnecessary furniture. Completion will clear out all unnecessary things from your inner space. It will get you all that you need in the outer world. Don't furnish your inner space. Let your inner space be empty. It will be filled with completion, pūrṇatva. It will be filled with bliss! The only goal in your life.

The more complete inner space you create, the more blissful your life will be. That is what Kṛṣṇa means by saying, 'Don't be attached to results.'

If you are complete and blissful, you will never disturb others. If you are unhappy, naturally you will vomit that violence on others.

Purpose can be fulfilled, but through purpose, your life can never be fulfilled. When you carry purposes in your life, you are not living; purposes are living through you, that's all.

In your childhood somebody gives you some purpose like, 'You should become a lawyer or a doctor.' You are given a purpose and that purpose is fulfilled through your life, but you will never feel fulfilled or complete.

Always, people who are active in the outer world know the techniques to achieve success in the outer world.

People who are active in the inner world know the techniques to achieve success in the inner world But Kṛṣṇa knows both! He is the only Master who is an enlightened man and a king as well. He knows how to achieve total success in the outer world and in the inner world. He shows you how to furnish your outer space with enriching, and how to keep your inner space empty with completion. That is life in totality.

Only Kṛṣṇa can give a complete solution for practical spiritual living.

Kṛṣṇa gives immediate solutions, permanent solutions. Only Kṛṣṇa's solution is useful for people who are living a regular lifestyle. Abstaining from work or moving away from work cannot give you freedom from action. To have freedom from action, your inner space needs to be purified.

You need to remove the furniture of incompletions from your complete inner space. Renouncing furniture in the outer world is not going to help you. Only removing furniture from the inner world is going to enrich you.

Building your own identity to the peak possibility and renouncing the identity built on purpose. authenticity in action is the strategy plan for your life.

Renouncing your identity in the inner space, or emptying your inner space and creating the space of completion is the real thing to be achieved.

That is what Kṛṣṇa says here. Once you have renounced in the inner space, it doesn't matter what you do in the outer world. Nothing will touch you.

Let children understand that knowledge of the self is the supreme path to Enlightenment. Help the children understand the difference between having goals and purpose and the incompletions they create, and having meaning in life For the children to understand the difference between filling the inner space and filling the outer space.

• If Kṛṣṇa had given Arjuna a single instruction, what would it have allowed Arjuna to do?
• What is the difference between giving an instruction and giving inspiration?
• Instead of giving a single instruction, what should be solved?
• What is a root thought pattern?

Part 2: Bhagavad Gita Chapter 3 Collection_English_part_2.md

• If life has no meaning, what does it have?
• What can contaminate our inner space?
• What is the natural state of our inner space?
• What is lost when you bring more and more furniture into a room?
• What is lost when you bring more and more goals and incompletions into your inner space?
• How can you have freedom from action?
• What is authenticity?

Materials needed:

• Pen
• Pencil
• Paper

Encourage each child to draw the thoughts which arise in their mind in the same sequence in which they occur. Observe the results of the drawings together.

Authenticity is building your own identity to the peak possibility

Hold a Vaakyartha sadhas on the topic: the root pattern of asking for a single instruction is violence.

Conclusion: Life has no purpose, only meaning

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THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ

Surely, not even for a moment can anyone stand without doing something. He is always in action, despite himself, as this is his very nature

Let your body and mind work without disturbing your inner space of completion.

karmendriyāṇi saṁyamya ya āste manasā smaran indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate

He who restrains the sense organs, but who still thinks of the objects of the senses is deluded and is called a hypocrite

Bring Completion and Become One.

yastvindriyāṇi manasā niyamyārabhate 'rjuna karmendriyaiḥ karmayogam asaktaḥ sa viśiṣyate

He who begins controlling the senses by the mind and performs selfless work through the sense organs is superior, O Arjuna

Life has no purpose, only meaning.

niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ

Do your prescribed work, as doing work is better than being idle. Even your own body cannot be maintained without work

Even if you sit still in one place, you are sitting, you are breathing, is it not? The internal functions in your body are happening. The breath that you take in carries prāna, the life energy that sustains you. So, you cannot say you are not doing anything.

People ask, 'Swamiji, you say that life is purposeless. Then I may as well just lie down and relax. Who will give me food? Who will pay my bills?' When Swamiji says life is purposeless, he is not asking you to just lie down and relax in your house. All he is saying is, 'Let your body and mind work without disturbing your inner space of completion. You don't have to sell your inner bliss to have outer comforts.'

The problem is that you never trust your body and mind. You always trust your ego and it finally dumps you! Be very clear, your body and mind will do their work. All you need to do is keep quiet and relax from your ego.

Śrī Kṛṣṇa says, 'A karma yogi, one who lives the path of authenticity in action, is a man who relaxes into nitya ānanda (eternal bliss) and does his work from the space of completion.'

You always think, 'If I relax mentally thinking life is purposeless, how will I know what is right and what is wrong?

How will I finish my work on time?'

When you worry about what is right and what is wrong, you will not make small mistakes, you will commit big blunders..

When you take the jump, you will naturally make some small mistakes.

Don't worry about them. Putting up with that mistake is what is caled penance, tapas. Penance is nothing but accepting and completing with the small mistakes you make and restoring your integrity and authenticity when the conscious transition happens in your being.

When you move from worry to bliss, when you move from falsehood to truth, when you move from incompletion to completion, you will make a few mistakes. You will fall and rise just like a baby learning to walk. When babies learn to walk, they always fall the first few times.

But just because of that, can you say they should never walk? Even if they make one or two small mistakes, they have to stand up and start walking.

Life is like a river.

If you place your hands in the river and keep them open, the river will always be there in your hands. But if you try to hold it, you will have only empty hands!

If you just allow it to happen it will continuously flow through you. The moment you try to possess it, you will have only empty hands. You will not be able to have life itself. Never think that having comforts in the outer world will give you inner completion.

All developed countries are filled with depression. They have the best roads, the best infrastructure, but their people are depressed. Never think outer space will give you inner space. If you want inner space, you need to work towards creating it. You need to understand the science of completion and the creation of inner space.

Whatever you choose, whether material life or spiritual life, you will always feel you are missing the other part.

As long as you think you are the mind, as long as you live with the mind, you will have this problem of material life versus spiritual life. The space of completion or incompletion, purposelessness or purposefulness does not work logically.

It explodes in all dimensions. As long as you are caught up with material goals or spiritual goals, you travel only in one direction of incompletion, because you think you are body or mind.

The more you are caught up with purposes, the more you think you are the body or the mind. When you realize the purposelessness of it all, you will straightaway fall into the depths of your being.

See, it is like each part of your incompletion claims, 'I am you!' For example, if your name is Sundar, each part of the broken you claims, 'I am Sundar!' 'I am Sundar!' and who screams loudly, he thinks he is Sundar. And one of the worst things is one part of you spends so much of energy to disprove that the other part is not you.

So finally, whoever wins, whoever loses, who is the loser? You! One part of you winning is not you winning. Unless your whole wins, you are a loser! When you bring integrity into your thinking, you become aware of every anxiety you go through, every fear you go through; you see how you are responsible for creating negativity in your life, and you also see how you can align yourself with yourself, and the world can just align itself with you.

By nature, man has to work. The senses have to be engaged in some action.

Even if you try and control them and do nothing externally, the very act of restraint is an action in itself

'Extrovert' is not something negative. Extrovert senses will always be alive, creative, active and contributing.

Kṛṣṇa says, your senses, by nature are programmed to go out! You are programmed to work, to go out.

The choice is really about how to work. Here, Kṛṣṇa gives the answer to that. He says that we should perform work without unnecessarily being bothered about whether or not it will fetch the results that you expect.

When do you get worried or afraid? It is when there is an unwritten expectation, an unconscious desire to achieve something as the result of an action.

Neither expression nor suppression is the solution. Only completion is the solution.

Let a child understand when we keep quiet and relax from our ego, our body and mind will do their work.

Understand that we can accept and complete with the small mistakes we make and restore our integrity and authenticity. Let children understand to bring integrity to their thinking and detach from the results of work and expectations.

• If life is purposeless, should we just down and do nothing?
• What does worry cause us to do?
• What is courage of authenticity?
• What should we do if we make small mistakes?
• Who is responsible for creating negativity in your life?
• What are your senses by nature programmed to do?
• How should we work?
• What does Kṛṣṇa say we should drop?

Materials needed:

• Paper Colour pens

Sit with THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Write at least 10 sentences on what you trust about your body and mind. For example: I trust my third eye is real. Read these affirmation sentences in front of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's photo

Inference: The affirmations with body and mind will help them trust body and mind

Tell a story as if you are God or Mother Nature and have to take care of everything in the world. What would all your commitments be? Second, tell a story as if you are a king or a queen and explain what all your commitments would be. Do the same as a mom or dad and finally as a kid. Now that we know from this exercise that our commitments are really small and that we can really keep them, let's be integrated with our commitments starting from today.

Connect them to the fact that Integrity means honoring every word you utter to yourself and others.

Have the children discuss situations when they are authentic at one time and inauthentic at other times. They have to be in the same authentic space always.

Build authenticity as the pattern in your inner space. Authenticity has to be practiced in every dimension of your life.

Conclusion: Life has no purpose, only meaning

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THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

yajñārthātkarmaṇo'nyatra loko'yam karmabandhanaḥ tadarthaṁ karma kaunteya mukta sa�…gaḥ samācara

Work has to be performed selflessly; otherwise, work binds one to this world. O son of Kuntī, perform your work for Me and you will do it authentically, liberated and without attachment

Liberate yourself from attachment to work by surrendering the fruits of your work to the Divine

sahayajñāḥ prajāḥ sṛṣṭvā puro'vāca prajāpatiḥ anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk

Brahma, the lord of creation before creating humankind as selfless sacrifice said, 'By this selfless enriching, be more and more prosperous and let it bestow all the desired gifts.'

Now, I am giving the right and complete reason for enriching. Because everyone is part of you, enriching every being is nothing but enriching some part of you.

devān bhāvayatā'nena te devā bhāvayantu vaḥ parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha

The celestial beings, being pleased by this sacrifice, will also nourish you; with this mutual nourishing of one another, you will achieve supreme prosperity

Enriching should be practiced because everyone is part of us. Nobody is separate from us.

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ bhuñjate te tvaghaṁ pāpā ye pacantyātmakāraṇāt

Those who eat food after selfless enriching service are free of all sins. Those who prepare food for sense enjoyment do grievous sin

When you see that Existence is purposeless and you are living in the loving, caring arms of Existence, you will relax and surrender to that very Existence.

Here are two techniques by which one can liberate oneself from attachment to work. One is by telling oneself, 'I am not the doer.' By continuously reminding yourself that it is the senses and not you who is doing something, you distance yourself from the action. The other way is by surrendering the fruits of one's work to the Divine, to the ultimate life force that is conducting this Universe. This is the technique that Kṛṣṇa talks about here. Bhagavān says, 'O Kaunteya, perform your work for Me and you will do it with authenticity, liberated and without attachment.' When you do work as a sincere, humble offering to the Divine, the very attitude of this surrender will make you do the job authentically to your peak capability and you will be liberated.

When you are excessively bothered about the results, you actually think you are the doer of the action! That is why you get attached to the work and its results. This is when you start getting stressed and tensed about results. Naturally, when you are tensed, you are not performing at your maximum efficiency because so much of your valuable energy is getting wasted in being tense.

How will you then be able to get your job properly done? I always tell people, 'When you are afraid to make small mistakes and are overcautious, you end up making big blunders.' You waste your entire life trying to avoid making mistakes and attempting to be perfect, and your life becomes a blunder. This doesn't mean you can be careless about your work. I am only saying that you should have the courage of authenticity to make mistakes and learn to not give up on yourself.

Only when you make mistakes can you learn from them and complete with your unconscious inauthenticity's.

Only then have you been exposed to your inauthenticity and seen both sides of the coin. Then, with experience, when you have learnt from the mistake and stood up powerfully with completion, you will have the cognition of both sides.

Otherwise, just at the crucial time, your inauthenticity's that have been hiding from you will make you commit mistakes and you will powerlessly give up on yourself.

You can have this courage of authenticity only when you are not attached to the ownership of tasks and results.

When you see that Existence is purposeless and you are living in the loving, caring arms of Existence, you will relax and surrender to that very Existence. When you are in this relaxed mood, you can function at your best and enjoy every moment of life without feeling like the doer and therefore not worrying about making small mistakes.

Real surrender happens when this understanding becomes your experience.

Utmost integrity and authenticity is enough for surrender.

Nothing else is needed. Surrender has a tremendous power, a tremendous energy.

Whether you surrender to an idol or to a person or to your Guru, or even a rock, is not important.

What is important is surrender itself.

See the example of Arjuna; Kṛṣṇa knew Arjuna better than Arjuna knew himself.

The very trust, the very connection enabled Arjuna to relate with Kṛṣṇa, who took him to the Ultimate Consciousness.

Have simple trust in Existence, in the intelligence of the life force. This is the very life force, the energy that is keeping you alive.

It is the energy behind the marvelous functioning of your brain, of your digestive system, of your nervous system.

It is the energy that runs our solar system, all the galaxies and the entire Universe so smoothly.

We very conveniently forget an important fact, and take life happening for us with others for granted. Anything you receive without enriching, is stolen!

When we enrich others what we can afford to give, it is no sacrifice. When we enrich others by denying ourselves, then it is a sacrifice. That is why most of the charitable work done by people, even with good intentions, does not fit into the essence of what Kṛṣṇa says here. Of course, it is better to enrich others rather than foolishly stuff yourself. Enrich others for the sake of enriching.

When you enrich others at your own expense, by denying yourself, you function at the level of the Universal energy; you function as part of the principle of Vasudaiva kuṭuṁbakaṁ meaning 'The whole world is my family' as said by Kṛṣṇa; you operate out of compassion.

There is no compulsion or no moral injunction to give. There is no expectation that you will go to heaven if you give and to hell if you don't. That's why, time and again, I tell people, 'Do not donate anything to the mission in the belief that I will help you pass through the gates of heaven.

First of all, there is no heaven, and second, I am not its gatekeeper! Many times even your enriching others has a selfish motive. You think, 'If I enrich, I may get this, this, and this back!' Do not enrich with purpose. Let enriching be a purposeless happening. Now, I am giving the right and complete reason for enriching. Because everyone is part of you, enriching every being is nothing but enriching some part of you. Only then are you practicing the tattva of enriching Vasudaiva kuṭuṁbakaṁ, the whole world as your family.

Constantly enriching the source and keeping it alive for the next generation is yajña. Do not touch anything which you can't replace, like sources which can be exhausted but not replenished. Do not use nonrenewable energy sources. Use only renewable energy sources. That is part of enriching yajña.

Let the child know work as a sincere, humble offering to the Divine, the very attitude of this surrender will make you do the job authentically to your peak capability and you will be liberated. Let children know they should have the courage of authenticity to make mistakes and learn to not give up on themselves. Let children know about enriching others. Anything you see, anything you experience is an extension of you. Let children understand to enrich others because they are part of you.

• 1. Which two techniques can liberate oneself from attachment to work?
• 2. Why do you get attached to the work ?
• 3. Why should we have the courage of authenticity to make mistakes and learn to not give up on ourselves?
• 4. What is sacrifice?

• Should enriching be done for a purpose?

• What is the right and complete reason for enriching?

• Why Kṛṣṇa says that enriching should be practiced?

• What is stolen?

• What is enriching ?

• Why do we need sangha ?

Materials needed:

Paper Pencil

• Color pencil or crayons or Sketch pen

Encourage the children to draw the enriching of a tree from a seed. Seed - Plant - Tree - Fruit - Sharing the fruit+ After they have finished their art drawing, let the child do a presentation with their picture. Make them more clear about the enriching lifestyle in their life.

Let children make an enriching seed in their heart. Let them have enriching ideas in life. Build a nice enriching world in their life. Teachers can ask children: What enriching world do you want to build? Step by step let children know what is really enriching in our life.

Part 3: Bhagavad Gita Chapter 3 Collection_English_part_3.md

• 1. Pen
• 2. Paper

So now we will do a process to complete with our Power of Living.

• 1. Make a list of the top ten relationships in your life.
• 2. Recall any incident or incidents you remember where you could have enriched the other person, but did not.
• 3. Now, complete with those incidents by declaring that you will enrich those relationships now onwards. Note down at least five new ways in which you can enrich each of your top relationships. These could be new thoughts, words or actions that you are now going to engage in, to enrich and expand these people and relationships

Because everyone is part of you, enriching every being is nothing but enriching some part of you.

Make 2 teams (Ganehsa team and Hanuman team)

Each team talks within their group on the topic: Why everything received without enriching is stolen!

Each team makes a summary about their discussion and gives a presentation to all. Teacher gives feedback

Conclusion: Decide to enrich everyone you see with the four tattvas;

In just a few months you will see that you are surrounded by gods and you are living in heaven. Go on enriching people.

Kṛṣṇa is very clear. Listen! If you are not enriching, but only taking and enjoying, you are a thief.

Asteya (non-stealing), one of the important vows of Sannyāsa, can be maintained only by enriching.

Only when you continuously enrich others will non-stealing be maintained. Enriching is where life happens to you. Enriching means infusing all the three tattvas of integrity, authenticity, responsibility into satya, truth. Life happens to us with others.

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THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

annādbhavanti bhūtāni parjanyādannasaṁbhavaḥ yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ

All beings grow from food grains, from rains the food grains become possible, the rains become possible from selfless sacrifice of enriching

Integrity is the root, authenticity is the tree, responsibility is the fruit, enriching is sharing the fruit to create more fruits. Every person who eats the fruit is responsible for sowing the seed for more fruits to happen.

karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam tasmātsarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam

Know that work is born of the Creator and He is born of the Supreme. The all-pervading Supreme is eternally situated in sacrifice of enriching

The Universe is a huge wave of 'Tathāstu! — so be it!' So everything is as you create, as you organize, as you arrange!

evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ aghāyurindriyārāmo moghaṁ pārtha sa jīvati

O Pārtha, he who does not adopt the prescribed, established cycle lives a life full of sins. Rejoicing in sense gratification, he lives a useless life

When you are blissful, when your inner space is not one of worry, fear and greed patterns but one that is in the space of completion in the present, you will automatically attract the best of things.

A person does not attain freedom from action by abstaining from work, nor does he attain fulfillment by giving up action

Abstaining from work or moving away from work cannot give you freedom from action. To have freedom from action, your inner space needs to be purified, your inner space needs to be the space of completion

Integrity and Authenticity are the ways in which you relate with the unexpressed, avyakta part of God. Responsibility and Enriching are the ways in which you relate with vyakta, the expressed part of God.

When we perform a sacrifice, we perform certain invocations to the higher energies. So, we attract corresponding effects for our actions. Our actions are like offerings in a sacrifice. When the actions are in tune with tattvas of integrity, authenticity, responsibility and enriching which is the flow of Existence, it is like offering ghee (clarified butter) into the fire.

When we do not flow in tune with Existence, it is like offering mud into the fire.

You know the kind of smoke which comes out of the fire when you offer ghee and the kind of smoke that comes out when you offer mud.

Just like how you can determine the quality of the offering you gave to the fire from the quality of the smoke, the result of your actions can be determined from the quality of your actions. The quality of the end result is based on our input, our offerings, our enriching.

Some goal is always put in front of you. The so-called goals in material life or spiritual life continuously make you feel you are not good enough.

Kṛṣṇa says that rains become possible from the enriching sacrifice, yajñād bhavati parjanyo and the enriching sacrifice is born of actions, yajñaḥ karma-samudbhavaḥ

If we just understand this, we will realize that everything that we do and experience is caused by our own actions. We realize that we are the source of everything, and therefore responsible for everything that is happening. We invite our destiny. As we sow, so shall we reap.

Enriching is sowing the seed for the fruit to happen. Integrity is the root, authenticity is the tree, responsibility is the fruit, enriching is sharing the fruit to create more fruits. Every person who eats the fruit is responsible for sowing the seed for more fruits to happen.

Weather is strongly influenced by earth resonance frequencies, and the same frequencies are also produced in our brains. When many people take the responsibility to bring integrity and authenticity to their thinking and actions, the individual consciousness aligns and expands to affect the collective consciousness.

So we can actually even influence the weather by our thoughts. This is what Kṛṣṇa means when He says that rains are caused by sacrifice and enriching sacrifice is born of actions. It is an ultimate statement that proves the power of enriching, the power of living.

When a large number of people collectively integrate their thoughts and align their actions to enrich others with no expectations and with full faith in the abundance of the Universe, the Universe responds. Rain falls, grains grow, and abundance results.

It has actually been revealed by various studies that when a number of people integrate their thoughts with something similar, like during celebrations or a football world championship, then certain random number generators in computers start to deliver ordered numbers instead of random ones! Also understand, all so-called natural calamities are nothing but the effects of global collective negative thoughts.

The Universe is a huge wave of 'Tathāstu!—so be it!' So everything is as you create, as you organize, as you arrange! Put a little intelligence, time and energy into creating the right space in you. If you carry the space of many births, you will have many births! If you carry the space of a soul, you will have a soul! If you carry the space of no-soul, you will NOT have a soul!

Every action has a cause and an effect. Using the same principle, you can actually create the desired effect by just causing its visualization in your inner space.

For example, when you meditate, if you visualize you are bliss, bliss is bound to happen in and around you as an effect. It would seem that the cause has created the effect. But in life, cause and effect are actually a cycle, each generating and being generated by the other

Anything that has not made its effect completely in you is cause. Anything caused which has made its completion in you is effect. Anything which has not caused its complete effect in you is cause. This is the endless cycle Kṛṣṇa refers to when He says that work originates with the Creator, who in turn originates from the Supreme Existence, and therefore all sacrifices are from the Supreme to the Supreme

Live the tattvas intensely! Bring them into your life layer by layer. Your body will listen to you. Your mind will listen to you. The world will listen to you. The Universe will listen to you. Humanity will listen to you. You will enrich the Universe and the Universe will enrich you.

If you are sensitive enough to understand life and the facts, and the truth, the Cosmos does not teach you in a very hard way; it teaches you in a mild way. If you can change your inner space from this incomplete space to the space of completion, the space of bliss, Ānanda, then the energy flow in your inner space will start brimming and your thoughts will become declarations of integrity, which is like multiplying all your past negativity by zero. Then you will be complete in the present moment.

When you do this, you have power to control external incidents because you and Existence have a very deep connection at the energy level. This is the thread you need to catch in order to understand that bliss attracts fortune. When you are blissful, when your inner space is not one of worry, fear and greed patterns but one that is in the space of completion in the present, you will automatically attract the best of things.

When you throw a pebble into a lake, ripples start from that point to the edge of the lake. Similarly, your thoughts have a permanent effect on the Universe. Imagine if the lake were infinite light. Ripples with a continuous effect would be created, even though the magnitude of each ripple would

If you are rich, be the ground on which the seed can be sown. If not, at least pour water for the seed to become a tree. If not, at least be a gardener to weed out the unnecessary things for the seed to become fruit again. Either offer your time, talent, or treasure. If you have eaten the fruit, it is your responsibility to make the seed again into a fruit. After eating the fruit, be responsible to sow the seed and make sure the seed again brings more fruits for more people to enjoy.

Our body-mind is highly influenced by our thoughts and words. The words you constantly repeat to yourself, have to be enriching you, inspiring you, exciting you and enlightening you. The words you give to you are āhara (food), what you consume to create life in you

Help children understand that enriching is sowing the seed for the fruit to happen. Integrity is the root, authenticity is the tree, responsibility is the fruit, enriching is sharing the fruit to create more fruits. Every person who eats the fruit is responsible for sowing the seed for more fruits to happen.

• Which tattvas relate to the expressed part of God?
• Which tattvas relate to the unexpressed part of God ?
  • How are our actions like offerings in a sacrifice?
• What is the form of energy for rain and what is rain useful for?
• Why should we decide to create the space for the best possibility?
  • Can weather be influenced by people?
  • Which thread you need to catch in order to understand that bliss attracts fortune?
    • What is the responsible action for seeds?

Materials needed:

Coloring Pens

Paper

Encourage each child to draw the thoughts which arise in their mind in the same sequence in which they occur. Observe the results of the drawings together.

Authenticity is you being established and responding to life from who you believe yourself to be yourself, who you believe yourself to be for others and what others believe you to be for them.

Encourage children to write down the different uses of water. After they have written the list, read out the lists written by each and every child. Each child can find additional uses from what others have written and add on to their own list

Nature listens to you when you are in authenticity. Work to retain your authenticity authentically.

A group will sit together and discuss about the unsaid words, about the irritation they carry inside which they never express outside. For example: The child may express that the teacher did not teach them properly or that their mother does not cook tasty food for them. They have to share what is the vested interest and what is the loss they experience. Vested interest – In the above example, the child does not want to do homework so they say the teacher did not teach properly. The vested interest in the second example is that the child wants to eat outside of home.

The loss is that they are inauthentic when they express that their teacher did not teach properly. The loss is they become inauthentic with themselves.

Let the world not create words in you and let your words create the world around you. They have to sit and complete with all the unsaid words

Integrity is the root, authenticity is the tree, responsibility is the fruit, enriching is sharing the fruit to create more fruits. Every person who eats the fruit is responsible for sowing the seed for more fruits to happen. The Universe is a huge wave of 'Tathāstu!—so be it!'

So everything is as you create, as you organize, as you arrange! When you are blissful, when your inner space is not one of worry, fear and greed patterns but one that is in the space of completion in the present, you will automatically attract the best of things

yastvātmaratireva syād ātmatṛptaśca mānavaḥ ātmanyeva ca santuṣṭa stasya kāryaṁ na vidyate

One who takes pleasure in the Self, who is satisfied in the Self and who is content in one's Self, for him certainly, no work exists

When you are bliss itself, what more can you ask for? When you understand and experience this truth, you are enough unto yourself; you are completely satisfied.

naiva tasya kṛtenārtho nākṛteneha kaścana na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ

Certainly, he never has any purpose for doing his duty or for not doing his duty in this world. He does not depend on any living being

The person centered in completion does not depend on external causes or people to feel joyful, blissful. Constantly, the fountain of bliss is happening within him.

tasmādasaktaḥ satataṁ kāryaṁ karma samācara asakto hyācaran karma paramāpnoti pūruṣaḥ

Therefore, one should work always without attachment. Performing work without attachment, certainly, man achieves the Supreme

Only when you work without any incompletion, can you perform the task authentically to your peak possibility, without expectation and without being concerned about the results.

karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ lokasaṁgrahamevāpi sampaśyankartumarhasi

King Janaka and others attained perfection by selfless enriching. To guide others you too must act selflessly

Only when you are completely detached can you be completely involved.

Our Eastern Masters have declared again and again, 'You are bliss. You are love. You are eternal bliss itself.' When you are bliss itself, what more can you ask for? When you understand and experience this truth, you are enough unto yourself; you are completely satisfied. Nothing exists for you to achieve because you are already the ultimate you can achieve!

As of now, you are running behind something out of greed, thinking you will have bliss when you possess it. Either you are running behind something out of greed or you are running away from something out of fear. You are afraid something will take away your joy, your life.

Both running towards something and running away from something become irrelevant when you understand you are a part of this loving Existence, taking care of you every moment.

Existence is taking care of you every moment. Do you think you can be alive even for one moment if Existence does not want you to be alive?

The very fact that you are alive proves that Existence wants you here, now, in this form, in this place.

This is the ultimate cause for celebration! What more do you want?

Your suffering, your struggle, your incompletion is only because you don't trust that you are being provided all that you need.

People often look at my feet and tell me that I have such smooth and soft feet. They do not know I have wandered thousands of miles barefoot in all types of terrain. When you walk upon Mother Earth with great respect, trust and love, She will simply cherish you. I never wore footwear in the early years of my life.

Swamiji was once on an elephant safari on a jungle path. The guide showed him a path which was used by humans, alongside the one on which the elephant was walking.

The guide said where man walks, no grass grows, but where the elephant walks, the grass does not die! As humans we have lost touch with Nature, with Existence. That is why we experience Nature unpleasantly. Even in our prayers there is no gratitude, there is only asking.

We have become beggars. Also, you are not satisfied with how Existence chooses to take care of your needs.

You look at others and have a big list of wants based on what others have. You fail to understand that each of us is unique and each of us has been provided with exactly what we need. Instead, you start looking at what others have and want that also. Greed sets in.

This is how you waste your entire life running behind desires and running away from reality.

As long as the outer world is responsible for your happiness, there can be no permanent happiness.

The person centered in completion does not depend on external causes or people to feel joyful, blissful.

Constantly, the fountain of bliss is happening within him. He is enjoyment itself!

King Janaka was a beautiful example of a true karma yogi, a man of selfless authenticity in action with a continuous commitment to enriching life in and around him. He ruled a kingdom and yet was unattached, liberated. Just like Kṛṣṇa who ruled a kingdom and yet was a Sannyāsi in the truest sense of the word, Janaka was a model king who was complete unto himself, untouched by the external world

Once, Janaka was brought news that there was a fire in the city. Ordinarily, a king would have been agitated that a part of his kingdom was in danger.

But Janaka said, 'My wealth is unlimited and yet I have nothing. Even if the whole of my capital Mithilā is burnt, nothing is lost to me.' It is not that Janaka was not bothered that there was a fire in his kingdom.

He was completely involved in what he had to do, but at the same time was completely detached from the incident. Only when you are completely detached can you be completely involved. Otherwise, your very sense of ownership and emotional attachment will be a hindrance to plunging headlong into the task. Only when you work without any incompletion, can you perform the task authentically to your peak possibility, without expectation and without being concerned about the results.

For children to understand that Existence is providing for them. To get the children to understand that only by detachment can we perform tasks authentically

Part 4: Bhagavad Gita Chapter 3 Collection_English_part_4.md

• 1. When are we completely satisfied?
• 2. What is Existence taking care of?
• 3. What is the ultimate cause for celebration?
• 4. How did THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM wander A thousands of miles barefoot yet still have smooth and soft feet?
• 5. What have humans lost touch with?
• 6. How does greed start in us?
• 7. What was special about King Janaka?
• 8. What stops us being completely involved in a task?

• 1. Paper
• 2. Paints
• 3. Brush
• 4. sketch pens

• Let us make a "Thank You" greetings card for our Guru, who represents Existence.
• Fold an A4 size paper in the middle to make a card.
• On the card cover, draw or paint images that you feel show your gratitude for what has
• been provided uniquely for your life.
• On the inside of the card, write your very special individualized message for THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM
• Submit your card to your acharya (teacher) for conveying them to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

It is important to understand that Existence wants you here, now, in this form, in this place. And understand that each of us is unique and each of us has been provided with exactly what we need.

• 1. Many leaves per child. Either fresh leaves or autumn leaves.
• 2. They can be mixed sizes and shapes.
• 3. Ensure all are safe to be handled. String Scissors Optional: hole punch

• Talk to the children about the trees or bushes that donated their leaves for this activity and let them express their gratitude for these leaves being available today.
• Each child to a piece of string that is about one-anda-half times the length of a mala (the knots will use up some of the length).
• For each leaf, either use the hole punch to make a hole near the stem, or carefully hand-make a small hole.
• Thread the string through the hole and tie a knot. Repeat this until there are multiple leaves spread along the string.
• Tie the two ends of the string together in a knot.

There are many ways to get back in touch with Nature, to have a pleasant experience of Nature

Hold Vaakyartha sadhas on King Janaka's statement 'My wealth is unlimited and yet I have nothing.' How does this make him different from other kings? How can the children apply it to their lives?

A person centered on completion does not suffer from fear or greed. The fountain of bliss is happening within them and they understand they are a part of this loving Existence, taking care of them every moment

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ sa yatpramāṇaṁ kurute lokastadanuvartate

Whatever action is performed by a great person, others follow. They follow the example set by him

The state of a leader is born from the principle of responsibility that enriches people to become responsible

na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana nānavāptamavāptavyaṁ varta eva ca karmaṇi

O Pārtha, there is nothing that I must do in the three worlds. Neither am I in want of anything nor do I have anything to gain. Yet, I am always in action

Kṛṣṇa owns responsibility, the space of leadership consciousness, Īśvaratva

yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

If I did not engage in work with care, O Pārtha, certainly, people would follow My path in all respects

Take responsibility for bringing authenticity into every action. Only by example can you cause others' reality and radiate the truths powerfully.

utsīdeyurime lokā na kuryāṁ karma cedaham sakarasya ca kartā syāmupahanyāmimāḥ prajāḥ

If I do not work, then these worlds would be ruined. I would be the cause of creating confusion and destruction

People's anyakāra, the expectation that world has from Kṛṣṇa is that He is God, He is Bhagavān. He is now responsible to fulfill even others' image about Him for leading them on the correct

saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata kuryādvidvāṁstathāsaktaś cikīrṣurlokasaṁgraham

As the ignorant do their work with attachment to the results, O Bhārata, the wise do so without attachment, for the enrichment (welfare) of people

The Master is one who is in the eternal space of Īśvaratva, leadership consciousness and is in the ultimate experience of Enlightenment. Out of compassion, He enriches by showing the path of responsibility to reach His state to all

Here, Kṛṣṇa talks about the practical aspects of why a leader needs to act in a responsible manner. There is a difference between the state of a leader and the status of a leader.

• Most of us want to attain the status of a leader but not the state. When you achieve the status of the leader, it is ego-fulfilling and you feel great. Some politicians are good examples for this. They exert the power of their position on others without even feeling responsible. They were a little more dominating and convincing than the people whom they were trying to dominate, that's all.

The state of the leader is something totally different. It is the state of the leader born from the principle of responsibility that enriches people to become responsible.

A leader with the status remains only as a slave. A leader with the state takes the responsibility to create more and more responsible leaders. Only when you express all the possibilities out of liberation cognition, are you living your life. Life is lived when jīvanmukta saṁbhāvana, the space of possibility, the space of leadership becomes your lifestyle.

Nothing else is required for you to be a leader; just leadership consciousness is enough. When Vivekananda walked the length and breadth of Bharat, he did not have anything other than leadership consciousness in his life. But wherever he went, kings washed his feet, gave their own thrones for him to sit on, received his blessings and guidance, and requested his spiritual support.

It is responsibility that makes you realize all possibilities. It is leadership consciousness that brings not just success, but fulfillment in you.

When you do not carry the consciousness of a leader, even if you get the powers of the leader, you are bound by it and you also bind the people who accept you as leader and follow you.

Leadership consciousness is an independent intelligence; it cannot be hidden from others. Once you have it, the whole world will know that you have it; the world simply listens to you! You do not need any power, political strength or infrastructure for the world to know that you are a leader. Even if you walk on the street, you will stand tall. And the world will respect you!

I am talking from the context of being responsible for making you responsible. Be very clear, the person who talks has only one reason — making you responsible. I am responsible to make you experience responsibility as I have experienced it. A person with wealth is responsible to guide a poor man to wealth.

A person with knowledge is responsible to make ignorant people knowledgeable! When you own, you become responsible to make everyone own. Because I own responsibility, I own the responsibility of making everyone own responsibility. Kṛṣṇa, who owns responsibility, the space of leadership consciousness, Īśvaratva, is making Arjuna own responsibility.

• THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

Plan for success! Don't plan for failure. Right when you start planning, if you wonder 'If this fails what do I do?', you immediately think, 'I will hold him responsible!' But holding the other responsible is not going to bring you success. Even as the thought — 'I will hold him responsible' arises, cut it.

I always tell my disciples, 'Take responsibility for practicing what I teach you by bringing authenticity into every action. Don't just preach what I teach. Only by example can you cause others' reality and radiate the teachings powerfully.'

Deep understanding and experiential expression of the truth happens only with taking responsibility for all your actions. Only when the space of leadership becomes your own experience does the responsibility become complete.

Kṛṣṇa beautifully explains what walking the talk means through his own example. He says there is nothing in the three worlds, the nether world, earth or heaven, for him to achieve.

There is no duty that binds him. Even though he has nothing to gain, lose or even to do, He is constantly engaged in action and enriching the three worlds. Why? Because people look up to him as God, they would obviously follow the path he sets.

People's anyakāra, the expectation that world has from Kṛṣṇa is that he is God, he is Bhagavān. They would simply follow what He does.

He is now responsible to fulfill even others' image about him for leading them on the correct path. That is Bhagavān Kṛṣṇa's authenticity and responsibility

Listen! By taking responsibility to enrich Arjuna with the science and direct experience of Enlightenment, Kṛṣṇa fulfills the anyakāra of not just Arjuna but of the whole humanity embodied by him; relieving the planet Earth from bhūbhāra, the burden of the collective unconscious, incomplete beings.

If you want your skin to shine, your eyes lit and your body radiating grace and joy, take responsibility for others' anyakāra.

After Enlightenment, I came from the Himalayas to be amidst the people to enrich them with Enlightenment. I could have just stayed there happily and blissfully. But I have come here because of my responsibility to guide people with the right path of living Enlightenment.

Listen! When responsibility expresses through your head, it is leadership. When responsibility expresses through your heart, it is compassion. When responsibility expresses through your being, it is Enlightenment, Sātori.

What others believe and perceive as me, is anyakāra. When somebody looks at me as Śiva, I need to take the responsibility of Śiva and do for him whatever Śiva will do for him by stretching my ability. He may expect some boons from Śiva. So now it is my responsibility to stretch my super-consciousness to give him those boons. That is authenticity.

Masters act out of pure compassionin whatever they do. That is why often, even when I scold people,the person does not carryvengeancetowardsme.

so

Scolding is also for your good, for your ego to be removed. It will seem painful because the ego, which you have been thinking is you, is being pulled out.

But your being understands that what is not you is being removed. That is why in the very next moment after scolding, I can be completely different, showering love. It was just complete truth at that moment, pure compassionate energy

When I scold you, you are jolted into the present moment. Suddenly, in a flash, you get the awareness that you have been missing your natural space of completion. The energy behind my words is purely for your transformation. There is only pure compassion.

To develop understanding in leadership consciousness. To understand responsibility and that we need to stretch to others' expectations of us

• What is the difference between the state of a leader and the status of a leader?

• What is the space of leadership?

• How does THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM define responsibility?

• Do people recognise leadership consciousness in you?

• What does anyakāra mean?

• What does Īśvaratva mean?

• When people see Kṛṣṇa as God, as Bhagavān, does that make him responsible?

• For what is he responsible?

• Why did THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM come from the Himalayas after Enlightenment?

• Why do Masters scold us?

• 1. Paper
• 2. Paints
• 3. Paintbrush
• 4. colouring pens

Draw Kṛṣṇa in all three worlds, the nether world, earth or heaven. How he is enriching in each world

Kṛṣṇa is constantly engaged in action and enriching the three worlds. Because people look up to Him as God, they follow the path He sets.

• 1. Paper
• 2. Colouring pens

Responsibility for others' expectations is part of leadership sciousness. Make new friends today. Ask the children to draw some pictures for the new friend and write a letter to a new friend who they will meet today.

Take responsibility for relationships. Love happens only when you take responsibility to fulfill others' expectations about you without bothering whether or not others fulfill your expectations.

Get the children to discuss the space of leadership, leadership consciousness. Let them discuss how they can recognize it in each other, for example, someone may be good at a yoga asana and also helps others to do this asana.

I need to be responsible for what I do for the sake of enriching those who follow.

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THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

na buddhi bhedaṁ janayed ajñānāṁ karmasaginām joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran

Let not the wise disturb the minds of the ignorant who are attached to the results of work. They should encourage them to act without attachment

A wise man should set an example by performing his responsibilities diligently from the space of leadership, but without attachment.

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahakāravimūdhātmā kartāhamiti manyate

People, confused by ego, think they are the doers of all kinds of work while it is being done by the energy of nature

The wise person goes through all activities without the inadequate cognition that he is the doer of them.

tattvavittu mahābāho guṇakarmavibhāgayoḥ guṇā guṇeṣu vartanta iti matvā na sajjate

One who knows the Truth, O mighty-armed one, knows the differences between the attributes of nature and work. Knowing well about the attributes and sense gratification, he never becomes attached

When you understand that it is the mind and the senses doing what is in their nature, you become detached from your body-mind and do things with the clear understanding that just the mind, body and senses are doing their job.

prakṛterguṇasaṁmūḍhāḥ sajjante guṇa karmasu tānakṛtsnavido mandān kṛtsnavinna vicālayet

Fooled by the attributes of nature, those people with less wisdom or who are lazy become engaged in actions driven by these attributes. But, the wise should not unsettle them

Upon seeing the wise person being unaffected by his own actions and being always blissful, naturally, the ignorant one will get curious to know the secret behind happiness.

An ignorant man says to himself, 'I shall do this action and thereby enjoy its result.' A wise man should not unsettle this belief. Instead, he himself should set an example by performing his responsibilities diligently from the space of leadership, but without attachment. If the wise man condemns the actions performed with attachment, the ignorant person may simply decide to neglect his responsibilities.

It is like this. Can you explain to a child that his toys are not precious? No! The child will never be able to understand that. It has to grow and automatically its attachment to toys will drop when maturity happens. Similarly, the ignorant person can first do the action only with attachment. But upon seeing the wise person being unaffected by his own actions and being always blissful, naturally, the ignorant one will get curious to know the secret behind happiness.

The example of the wise man will automatically pull him towards work with detachment.

Take the example of relating to God. Most of us pray to God to get something. All our prayers to God are asking Him to fulfill some desire or to protect us from something.

It is perfectly all right to start a relationship with God like this. When you get what you asked for, your trust towards him grows. This is important.

We are all governed by our basic nature, attributes, or guṇa. The mental set-up, patterns from previous births, called vāsana determines what we are, what we do in this birth, and also what happens to us in our future births.

The desires born out of vāsana carry their own energy for fulfillment. If you are conscious, you will be able to fulfill them.

Once fulfilled, these vāsana and karma get dissolved. One who reaches this state of completion with desires also realizes that he is not the doer.

The potter's wheel goes on turning around even after the potter has ceased to turn it.

The vāsana or desires with which you took this body and mind will make the body-mind go through whatever activities it was made for. But the wise person goes through all these activities without the inadequate cognition that he is the doer of them. Actually, your desire to lead life in a particular way is what creates the corresponding mental set-up or pattern. Once you choose to live life in a particular way, your body supports this decision and acts accordingly.

You create a vāsana or seed of karma to aid you in living life the way you desire.

You are the one who chooses and acts, but any choice comes with effects and side effects. On seeing the side effects, you feel powerless and blame your fate or destiny. Actually, you are the one who chose it in the first place. You are responsible for the cause and effect, as you are source of everything!

Once a man went to a restaurant and ordered various items: pasta, drinks, sweets, and so on. He had a hearty meal and relaxed.

The waiter brought the bill. The man took a look at the long bill and exclaimed, 'But I didn't order this bill!'

When you eat, you don't think about the bill, but the bill comes only as a result of all that you ate. Similarly, in life, all that you undergo are the effects of your own incomplete actions.

Then when you do not take responsibility for these actions, the very actions and their effects bind you into further incomplete actions or desires.

We think, when the sense of 'I' happens, the sense of 'mine' happens. But if you look deeply, our idea of what we think of as 'ours' is what defines what we think of as ourselves.

When you get attached to anything, you start creating suffering for yourself. When you understand that it is the mind and the senses doing what is in their nature, you become detached from your body-mind and do things with the clear understanding that just the mind, body and senses are doing their job. When you don't understand this, you get caught in what you are doing, you get emotionally attached to incidents and people, and you start living without

awareness.

let children understand to set an example by performing their responsibilities diligently from the space of leadership, but without attachment. And to not condemn the actions done with attachment. To understand actions out of incompletion. Get children to understand they are the ones who choose and act.

• 1. How should we show or tell someone to perform their responsibilities without attachment?
• 2. What are gunas?
• 3. What does vāsana mean?
• 4. What is karma?
• 5. What does the turning potter's wheel describe?
• 6. What do we feel about the effects and side effects of our actions?

• 1. Paper
• 2. Sketch pens

Draw a small poster with the title: My prayer for today. Decorate the border. The children can write a prayer on the poster, or they can take it home and stick new prayers on every day

Start a relationship with God. Start building your trust towards Him. This is important.

Part 5: Bhagavad Gita Chapter 3 Collection_English_part_5.md

MATERIALS NEEDED: A few dress-up props showing professions, for example: a doctor, a teacher, a driver, a fireman Alternative is to have papers with the professions written on them and attached with safety-pins

PROCEDURE: Some children act as the professional people and the remainder interact with them according to their profession. For example, they pretend they have a broken finger and go to the doctor, or pretend they need to get to the airport and call the driver. If there is time, switch the roles. Finish by asking the children how it felt for them to be in a role. Did they identify with the role or with the action required? Can they see how these are two separate things, the title and the actions required?

Perform your responsibilities diligently from the space of leadership, but without attachment.

Hold Vaakyartha sadhas on the difference between

• First the sense of 'I' happens, then the sense of 'mine' happens
• First the sense of 'mine' happens, then the sense of 'I' happens Discuss why the second statement is the correct statement.

Take responsibility for your actions.

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THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ

Dedicating all actions to Me, with consciousness filled with spiritual knowledge of Self, without desire for gain and without sense of ownership, without being lazy, fight

Become a flute in the hands of Kṛṣṇa.

ye me matamidaṁ nityam anutiṣṭhanti mānavāḥ śraddhāvanto 'nasūyanto mucyante tepi karmabhiḥ

Those persons who execute their duties according to My teaching and who follow these teachings faithfully with authenticity, without envy, become free from the bondage of fruitive actions

When you enter into your being, whatever your being says is Kṛṣṇa's words.

ye tvetad abhyasūyanto nānutiṣṭhanti me matam sarvajñānavimūdhāṁstān viddhi naṣṭānacetasaḥ

But those who do not regularly perform their duty according to My teaching, are ignorant, senseless and ruined

Authenticity is the key

When you complete and drop the goals and fall into your being, the Divine will guide you and you will become an instrument in His hands.

If you become a hollow bamboo without any blockages inside, you will become a flute in the hands of Kṛṣṇa.

Dropping your purposes or dropping your root pattern is what is called becoming a hollow bamboo.

When you become a flute, the air that enters into you comes out as music. Your words become mantra, sacred words that enrich people, your actions become tantra, sacred techniques to realize the Divine, and your form becomes yantra, sacred form, you become Divine.

Understand, as long as you follow the goals set by society, you will be carrying a social conscience.

The moment you drop social conditioning, the purposes taught to you by society, you will drop conscience and start living with consciousness.

Please listen, conscience will become consciousness the moment you bring responsibility to it. Conscience means struggling with do's and don'ts, guilt and desires. Consciousness means the pure flow of life.

Śraddhā cannot really be translated as faith. It means faith plus the courage of authenticity to execute the highest level of possibility. In English, there is no equivalent for śraddha. Sraddha is authenticity, but authenticity is not all-encompassing translation of śraddha.

The courage of being established in the peak of your capability, and responding to life from who you perceive to be for yourself, who you project yourself to be for others, what others expect you to be for them and what you expect them to be for you is what is called śraddhā, Authenticity.

A small story: A man born blind goes to the doctor and asks, 'Doctor, will you help me gain my eyesight?' The doctor says, 'Don't worry, I will perform an operation. You will get your vision and after that you can walk without your stick.'

Blind people always carry a stick to feel their way around. The doctor tells him that he will be able to walk without the stick. The blind man asks, 'Doctor, I understand you will do an operation. I understand I will have my eyesight restored. But I don't understand howI can walk without the stick?'

By and by, the blind man had forgotten that his stick was just an aid. In the same way, just live without the mind. Just live without purpose and goals, you will be able to walk without the stick. The stick is nothing but your planning and worrying. By and by, worrying has become a part of you.

Courage is the fragrance of authenticity. When you have the courage of authenticity, śraddha towards living these teachings and start living without purpose, only then will you realize that you don't need the stick to walk. That is when you become authentic to your peak possibility. Once you enter into the depths of your being, you will enter into a totally different dimension. Whatever you think now as spiritual life or material life both lose their meaning and you will enter a new dimension of life. You will be established in authenticity, in the space of possibility.

When you enter into your being, when you experience the purposelessness of life, the socalled material life and spiritual life both drop you and you enter what is called 'Quantum spirituality' or Eternal Consciousness. You are then in eternal bliss. Only then you will understand you don't need worries to live. You don't need your mind. Until you reach the being, you need to have śraddha

The next word is a beautiful word: 'anasūyanto,' which means 'without envy.' This is important. We all think, 'He has that, she has this,' what happens?

All your spirituality, all your authenticity, all your purposelessness, everything just disappears.

You are again in the same rat race. If your neighbor buys a new air conditioner, the temperature in your house shoots up. Envy is the parasite pattern that puts you back in the same rut of inauthenticity. The problem with the rat race is this—even if you win, you are still a rat!

Any pattern you create before the age of seven is the root pattern. Any pattern created after the age of seven is a parasite pattern.

First you will have to work on completing with the parasite patterns and then completing with all the root patterns.

The moment the parasite pattern of envy or jealousy enters your being, authenticity disappears, purposelessness disappears. Again, you fall into social conditioning and you start running behind goals like a rat.

Kṛṣṇa is asking Arjuna to bring śraddha or authenticity in action to the peak possibility of what he perceives as himself and what he projects as himself, without the parasite pattern of envy.

Illusion makes us all dance with this one stick, jealousy. Have you seen guys who make money using monkeys in Bharat?

On the roadside, they perform a small show with monkeys. With a small stick they make the monkey dance and do whatever they want it to.

In the same way, the power of illusion is making you run as it wants with just one stick called jealousy.

The moment you compare, you just jump into your lower dimensions, the same rut which is called the purposeful life.

One more thing: When we do things out of comparison, we do only foolish things. Our intelligence stops working and our performance falls short of our peak potential, because we now use someone else's productivity as our measuring stick. If you do things out of the parasite patterns of jealousy, you will end up being inauthentic in your actions. Comparison or jealousy is the root from which inauthenticity justifies itself and continues to exist in you!

Do not allow it. Each one of us is unique. There is no need to compare with any other person. You are unique.

When you are in conflict, you will naturally suffer. Wherever you are in conflict, be very clear you are in conflict, even though you point at others' inauthenticity. Constantly practicing authenticity brings you to the space of possibility.

Śraddha or Authenticity continuously connects you with yourself and your highest possibility. Life is for realizing that possibility. Life is for realizing the Self. Life is for realizing itself.

Constantly go on expanding! Neither expression nor suppression is the solution, only completion with your inauthentic identities is the solution. The solution is to infuse śraddha, the courage of authenticity into this process. For example: your reaction of irritation has nothing to do with what the person has done. If you look a little deeper, you can see it is how you choose to react based on your root and parasite patterns that decides what you feel about the person. You choose to get irritated by what he is doing

Authenticity is the key. If you bring authenticity to what you perceive as you, to what is happening within you and what you project yourself outside you, you will not be controlled by your unconscious patterns. You will be able to see clearly when lower emotions arise or unconscious reactions arise.

The awareness of your inauthenticity will itself bring you to your peak capability. Then, you will naturally drop all your lower level emotions and live authenticity without envy, the space of possibility.

• What is required to become "hollow bamboo ... a flute in the hands of Kṛṣṇa"?

• What is the difference between conscience and consciousness?

• What is Śraddha?

• What is the fragrance of authenticity?

• Do you need worries to live?

• What is anasūyanto?

• What effect does envy have on you?

• Until what age are root patterns created?

• What are illusion, comparison and jealousy?

• Why is there no need to compare with any other person?

• Is life expanding or shrinking?

1. Poster paints Paper Comb A protected surface where the children can work with paint, or outside

Encourage children to paint by dipping the comb in the poster color and spray painting on paper

For the art to be perfect and beautiful, we have to do the spray painting with full awareness. Similarly authenticity has to be practiced in every dimension of your life. What is your peak way of relating to your life?

• 1. Lemons or potatoes or similar that won't break when dropped Spoons

The spoon and lemon race is played by walking while balancing a lemon on a spoon which is held by the mouth. It is easy to play this game that is coupled with a lot of fun. One has to balance the lemon without dropping it to the finish line just like a race.

While playing this game, you have to be aware every moment. You cannot be careless for some time and careful in other times. Just like authenticity has to be practiced in every dimension of your life.

Encourage the children to talk about examples of patterns they are aware of. It can be patterns they know that they have, or patterns they have seen in others around them.. Discuss whether they are root patterns or parasite patterns.

What you know about humans, what you know about the world, what you know about you is all imperfect perception, comparative reality. Don't build your inner space on comparative reality. Let your inner space be built on the space of highest possibility

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavānapi I prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati

Even the wise person tries to act according to the modes of his own nature, for all living beings go through their nature. What can restraint of the senses do?

When we use our energies with authenticity for our peak growth without comparing ourselves with others, we do our responsibility according to our nature.

ndriyasyendriyasyārthe rāgadveṣau vyavasthitau tayorna vaśamāgacchet tau hyasya paripanthinau

Attachment and repulsion of the senses for sense objects should be put under control. One should never come under their control as they certainly are the stumbling blocks on the path of self-realization

A human being is endowed with Consciousness that rises above base emotions and instincts.

śreyānsvadharmo viguṇah paradharmātsvanuṣṭhitāt svadharme nidhanaṁ śreyaḥ paradharmo bhayāvahaḥ

Attachment and repulsion of the senses for sense objects 2nd line: should be put under control. One should never come under 3rd line: their control as they certainly are the stumbling blocks on the 4th line: path of self-realization

Each of us is unique in our capabilities and interests. Accordingly, our responsibilities are different.

śrībhagavānuvāca kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ mahāśano mahāpāpmā viddhyenamiha vairiṇam

The Lord says, 'It is lust and anger born of the attribute of passion, alldevouring and sinful, which is one's greatest enemy in this world

When you take responsibility, the higher energies start expressing through you.

Here, it is important to understand what duty means. If I have to do my duty, I need to know how to identify my duty.

The idea of duty is different for different people, different countries, different cultures, and different religions.

Hence the term 'duty' is impossible to clearly define. We have always been trained by society to consider certain acts as duty; some as good and others as bad. Duty and responsibility are totally different.

For example, it is our duty to help elderly people, to follow principles of truth, non-violence,

non-stealing and such tenets. We are brought up with these concepts of morality, but have we experienced the beauty of implementing them?

What Kṛṣṇa talks about here is not socially defined duty or conscience.

He is talking about responsibility, the leadership consciousness, the law of the cosmos. The Cosmos functions on responsibilism.

When you take responsibility, the higher energies start expressing through you. When you actually take responsibility, Indra enters your hand; it becomes vajrāyudha. Yama enters your lungs; it means 'not-stopping'. Lakṣmi enters your heart; it means 'continuously sharing'.

Kubera enters your liver and kidney, keeping the whole thing alive;

Mārut, Agnī, Mārīci, all of them enter your intestine, burning anything that is offered and keeping the whole system active and alive.

Just like the wonders of the world, if you analyse the linguistic wonders of the world, Saṃskṛitaṁ, the devabhāśā— language of Divine, will be the first and only linguistic wonder of the world.

The word Saṃskrit means well done, refined, perfect. Anything created out of the space of completion stands forever, stands eternally. Completion is eternal, Nitya.

There lived a great yogi who had

special powers but was not yet enlightened. He was a highly egoistic person. He was meditating under a tree in a forest. A bird sitting on the tree relieved itself and the droppings fell on him. He lost his temper and he opened his eyes, staring at the bird. The bird was killed by the power of his gaze. The yogi was very proud of what he had done. He then went on his daily round of begging for alms. He came to a house and begged for food. The lady of the house called out from inside the house and asked him to wait as she was serving her husband. The yogi was upset. He thought to himself, 'Foolish woman! She is serving her husband, an ordinary man, and she is making a great yogi like me wait!'

Suddenly he heard the lady's voice again as if in answer, 'I am not like the bird in the forest to be killed so easily.

Your powers may be used against birds but not against me, so relax!'The yogi was shocked! The lady actually knew not only what he was thinking, but even what had happened in the forest!

The yogi apologized to the lady when she came out to give him food. He asked her, 'Mother, how did you know what I was thinking? And how did you know what happened in the forest?

Please teach me how I can achieve this.

She replied, 'You have attained śakti (power) but not buddhi (intelligence).

Go to the butcher who is down the road and he will teach you.' Now the yogi was even more surprised. He thought, 'How can ordinary butchers teach me anything about buddhi?' But what the lady had done was too much for him.

So he quietly took the lady's counsel and went down the road to the butcher's shop. When he reached the butcher's shop, he saw that the butcher was busy cutting up the meat of the animal he had just slaughtered. He could not imagine learning from a butcher. But he wanted intelligence, so he approached the butcher and asked, 'I was told by a lady living nearby to ask you about intelligence.

Can you explain to me how to attain intelligence?'

The butcher explained how he himself had achieved intelligence, the ultimate experience. All he did to achieve it was do his job with complete awareness and total authenticity. He did his job with complete integrity and used the money that he earned to take care of his aged parents, which he did with equal devotion. Just the very doing of his responsibility had liberated him. The nature of his work, the act of slaughtering animals, was not important. The attitude, space from which he did it was what mattered.

In the Mahābhārat, Karṇa is a great warrior and close friend of Duryodhana; his acts of charity and generosity are much admired.

He is the immaculate son of Surya, the Sun energy and the eldest son of Kuntī, the mother of Pāṇḍavas. Being born before Kuntī's marriage to King Pānḍu, the unwed

Kuntī abandoned him at birth.

Karṇa lived as the adopted son of the royal charioteer of the Kurus, and struggled with misfortune throughout his life.

Karṇa's famous charity was out of a deep incompletion and a feeling that he is not respected. What was Karṇa's inner image, mamakāra? 'I am a failure; I am not respected anywhere I go.' This is because he did not know his parents' names, his origins. So, his inner image, mamakāra at a young age was 'I am not respected!' So he was exploding with the outer image, ahaṁkāra — 'I have to be respected, I am respectable!' And the best way to be respected was to do charity work. Even the great acts like charity, when done out of incompletion, only lead to the wrong effect. If you cause anything out of completion, what you get back will be miraculous. If you cause even a great charitable act out of incompletion, what you get back will be hell. Even the so-called moral, good deeds will only have bad effects.

Accordingly, our responsibilities are different. If you try to imitate others, thinking their responsibility appears more attractive, you will be making the mistake of following somebody else's pathIn the vedic culture, a child was taken to a Gurukul, the ancient system of living, learning at the feet of Master, before the age of seven.

The Guru taught the child based on his or her abilities. If the child had the aptitude to become a scholar he was trained in scriptures, and became a brāhmaṇa. If the child was aggressive and courageous, he was trained in martial arts, and became a kṣatriya, meaning warrior, and so on. Varṇa or caste classification was based on one's natural abilities, not on birth

These four principles of integrity, authenticity, responsibility and enriching exist in our very DNA. A seed becomes a tree or man realizes his potential only when these four principles are lived. A human has everything needed in him to become the ultimate reality, the divine reality. As of now, man is only a possibility. Only when these four principles become reality do you experience your actuality.

Anger is a tremendous energy we misuse because we do not understand and respect it. Greed, anger are all rajasic qualities that arise from passion and aggression from the blocked mūlādhāra cakra, the root center. These are instinctive emotions that we inherit from our animal ancestors. Indulging in these base emotions keeps one in bondage to his instinctive nature. This is the reason Kṛṣṇa classifies these as the root causes of sin. A human being is endowed with Consciousness that rises above these instincts. The meaning of a human life is not mere survival; it is the realization of one's Superconscious nature, one's highest reality. Anything that stands in the way of Self-realization is a sin.

Help children understand responsibilism, and being responsible out of completion.

• What does duty mean?

• What does responsibilism mean?

• What is the difference between responsibilism and duty?

• What happens when you take responsibility?

• What does egoistic mean?

• In the story about the yogi meditating under a tree, why was he egoistic?

• What did the woman tell the yogi that shocked him?

• Why did the yogi doubt that a butcher could teach him?

• What had liberated the butcher?

• In the Mahābhārat, why did Karṇa have a low inner image, mamakāra? And because of his inner image, mamakāra, what was Karna's outer image, ahaṁkāra?

• What is the problem with acts done out of incompletion?

• In the Vedic culture, how does the Varṇa or caste classification work?

• What four principles exist in our very DNA for us to realize our potential?

• Why do we need to go beyond the instinctive emotions that we inherit from our animal ancestors?

Part 6: Bhagavad Gita Chapter 3

• 1. Paper Pens
• 2. Coloring pens

Draw the story of the yogi who was told to learn buddhi as a cartoon series. Split the story between the children with each child being given one scene to draw. If there are many children, split into groups of about 4 children with each group splitting the full story between themselves. When they are done, place the drawings in the sequence of the story and let each child tell what is happening in their drawing (in the correct order), thus bringing the story to life.

Let children intranalize concepts like egoistic and doing work with awareness and authenticity.

Split the children into two groups. Each group takes a turn to try an activity from

• Training in the scriptures to become a scholar, brāhmaṇa. For example, learn a short Sanskrit mantra.
• Training in the martial arts to become a warrior, kṣatriya. For example, learn a short sequence of martial arts movements.

Note: remind the children that these are only two of the four Varna

Learn how one's natural abilities influence our Varna, and that the abilities require training.

Hold Vaakyartha sadhas on the duties that the children are learning, such as their duties at home and among the wider family, their duties at school, duties in public places such as obeying traffic lights, and duties in any other situations such as sport

Each of us is a unique possibility. The very doing of responsibility liberates

dhūmenāvriyate vanhir yathādarśo malena ca yatholbenāvṛto garbhastathā tenedamāvṛtam

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, so also, the living being is covered by lust

Completion in the present moment is the key to unlocking the mūlādhāra.

āvṛtaṁ jñānametena jñānino nityavairiṇā kāmarūpeṇa kaunteya duṣpūreṇānalena ca

The knowledge of the knower is covered by this eternal enemy in the form of lust, which is never satisfied and burns like fire, O son of Kuntī

It is only completion that brings you in touch with reality as it is and dissolves your fantasies

indriyāṇi mano buddhir asyādhiṣṭhānamucyate etairvimohayatyeṣa jñānamāvṛtya dehinam

The senses, the mind and the intelligence are the locations of this lust, which confuses the embodied being and covers the knowledge

mūlādhāra cakra: When this cakra is energized, we learn to live in intelligence as we are truly meant to

Just like smoke veils the fire, just as the dust on the mirror masks your reflection, and just as you cannot see the embryo when it is covered by the placenta in the womb, we are not able to see our true nature of bliss because we are caught in base emotions.

One needs to be spiritually awakened before adolescence, so that the energy can flow upwards towards the sahasṛāra or the crown cakra.

The mūlādhāra cakra is the seat of all fantasies. These fantasies are the ones Kṛṣṇa says are like dust on the mirror, completely clouding our judgment.

We live by templates that we carve out in our mind based on these fantasies, and live towards fulfilling these fantasies. Completion in the present moment is the key to unlocking the mūlādhāra. It is only completion that brings you in touch with reality as it is and dissolves your fantasies.

To introduce the mūlādhāra cakra as the seat of all fantasies

• Why does Kṛṣṇa say we are not able to see our true nature of bliss?
• What instinct is linked to the mūlādhāra cakra?
• What happens when the mūlādhāra cakra is blocked?
• What happens when the Mūlādhāra cakra is energized?
• Where should the energy in us flow to?
• What are fantasies?
• What is the only option to unlock the mūlādhāra cakra?

Picture of mūlādhāra cakra - for young children, to colour in and for older children blank paper sketch (colour) pens

Encourage the children to see the picture of the mūlādhāra cakra and draw the chakra and colour it in.

When this cakra is energized, we learn to live in intelligence as we are truly meant to.

Picture of all the chakras - their symbols and where they are located on the body

Teach the locations and sanskrit names for all the chakras

INFERENCE: Chakras are important energy centres

Hold Vaakyartha sadhas on how fantasies are like the examples given in this lesson, the smoke of the fire, and dust on a mirror. Are there any other descriptions for fantasies that you can think of?

Bring yourself in touch with reality as it is and dissolve your fantasies through completion

tasmāttvamindriyāṇyādau niyamya bharatarṣabha pāpmānaṁ prajahi hyenaṁ jñānavijñānanāśanam

Therefore, O Bharataṛṣabha, chief amongst the descendants of Bhārata, in the very beginning, control the senses and curb the symbol of sin, which is certainly the destroyer of knowledge and consciousness

You have a higher intelligence. Use that intelligence to control your senses

indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ manasastu parā buddhir yo buddheḥ paratastu saḥ

It is said that the senses are superior to the body. The mind is superior to the senses. The intelligence is still higher than the mind and the consciousness is even higher than intelligence

Creating the space of completion can transform the mind and senses

evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānamātmanā jahi śatruṁ māhābāho kāmarūpaṁ durāsadam

Knowing the Self to be superior to mind and intelligence, 2nd line: by steadying the mind by intelligence, conquer the insatiable 3rd line: enemy in the form of lust, O Mahābāho, mighty-armed one

To be blissful we need to keep our inner space clean and empty

Kṛṣṇa closes his dialogue with Arjuna in this chapter with these words, 'Be aware that you have a higher intelligence.

Use that intelligence to control your senses.' Arjuna started the dialogue saying he was confused by Kṛṣṇa's words about action and inaction.

Kṛṣṇa then told him to carry out his own responsibility with authenticity and without worrying about the result of his actions. He guides Arjuna to lead a purposeless life, free from obsession with the final goal and to be detached from the result of action.

'Authentic action is our nature,' He says, 'not inaction. Act, work, but surrender the result of action to Me. Now, Kṛṣṇa says clearly, 'Control your senses, be aware, be complete living in the present moment and give up lust.'

Lust, here, refers also to all desires related to the outer world. It is our sense of identity, the sense of possession that drives us to acquire and enjoy.

The truth, however, is that acquisition only leads to the desire for more acquisition, not to enjoyment and fulfillment.

To be blissful we need to keep our inner space clean and empty. Only then can bliss fill that space. The outer space can be filled, that is not a contradiction. As long as the outer material space is filled without attachment, the inner space remains empty.

To make this happen, the senses have to be in control, not suppressed. Anything suppressed waits for an opportunity to explode. However, creating the space of completion can transform the mind and senses. When we realize that life has no purpose, that the meaning of life is to enrich others and ourselves and to enjoy the path, we learn to give up attachment to end results.

We drop expectations. We move into the present moment and live in the space of completion.

This is the whole essence of Karma Yogaḥ. Be complete and drop your attachment to the goal and the fruit of your actions, and live an enriching life with integrity in words, with authenticity in thinking and action, and with responsibility in feeling.

Live life blissfully.

You will achieve the Supreme.

You will achieve the space of Enlightenment.

Kṛṣṇa says, 'You will achieve the Supreme.'You will achieve the eternal consciousness, Nityānanda, eternal bliss.

So let us pray to the ultimate Divine, Parabrahma Kṛṣṇa, to help us understand His message, to help us imbibe Him in our being. May He guide us. May He enrich us to experience the eternal consciousness, the eternal bliss, Nityānanda!

For children to understand about controlling their senses, not suppressing them. For the child to understand to keep the inner space clean and empty.

• What does Kṛṣṇa say to use our higher intelligence for?
• What is the truth about acquisition?
• What do we need to be blissful?
• •
• What is the essence of Karma Yogaḥ?

• 1. Paper
• 2. Colouring pens
• 3. Scissors

Fold the paper into four equal pieces, then cut on the fold lines so each child has 4 pieces. Let the children choose one statement for each piece of paper (flash card), let them write their preferred statement on the paper and decorate it.

• Life has no purpose Enrich others and ourselves
• Enjoy the path Give up attachment to end results
• Drop expectations
• Move into the present moment
• Live in the space of completion
• Live life blissfully

Encourage the children to keep the cards where they will remind them of these important ways of living.

Inference Again and again remind ourselves of Kṛṣṇa's words

• 1. Paper
• 2. Pens

Encourage each child to write a beautiful prayer to say to Kṛṣṇa. When the children are done, they read out their prayer to the class.

Let us pray to the ultimate Divine, Parabrahma Kṛṣṇa, to help us understand His message, to help us imbibe Him in our being. May He guide us.

Hold Vaakyartha sadhas on "the senses are superior to the body. The mind is superior to the senses. The intelligence is still higher than the mind and the consciousness is even higher than intelligence". Let the children discuss ways that their consciousness can help their intelligence, their intelligence can help their mind, their mind can help their senses, and their senses can help their body.

Be complete and drop your attachment to the goal and the fruit of your actions, and live an enriching life with integrity in words, with authenticity in thinking and action.