1. Bhagavad Gita Chapter 3 - Lesson 6 of 11

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

conflict-free way.

simplicity, in a peace-loving, diplomatic,

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

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

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

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

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

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

path.

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 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 compassion in whatever they do. That is why so often, even when I scold people, the person does not carry vengeance towards me.

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

Part 2: Bhagavad Gita Chapter 3 - Lesson 6 of 11_English_part_2.md

• 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.