1. Bhagavad Gita Chapter 5 - Lesson 1 of 7

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

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

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

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

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

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

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

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

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

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

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

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.'

arjuna uvāca sannyāsaṁ karmaṇāṁ kṛṣṇa punaryogaṁ ca śaṁsasi I yacchreya etayorekaṁ tanme brūhi suniścitaṁ Arjuna says: Oh Kṛṣṇa, you asked me to renounce work first and then you asked me to work with devotion. Will you now please tell me, definitely, which of the two will be more beneficial to me?

Before measuring life in terms of success or failure, one should know how this success is to be measured in the first place

śrībhagavānuvāca sannyāsaḥ karmayogaś ca niḥśreyasakarāvubhau tayostu karma-sannyāsāt karmayogo viśiṣyate

Bhagavān says: The renunciation of work [sannyāsa] and work in devotion [karmayoga] are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

What we are doing is not important, who we are being is important

jñeyaḥ sa nityasannyāsī yo na dveṣṭi na kāṅkṣati nirdvandvo hi mahābāho sukhaṁ bandhātpramucyate

He who neither hates nor desires the fruits of his activities has renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, Oh Arjuna!

Do something enriching just for the sake of enriching, not for any purpose."

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ ekamapyāsthitaḥ samyag ubhayorvindate phalam

Only the ignorant, not the wise, speaks of the path of action [karma-yoga] to be different from the path of renunciation [sāṅkhya yoga]. Those who are actually learned say that one who is firmly established in either of the paths, achieves the fruit of both.

Work without motivation is the only real work. It will never make us tired! Every moment we will be working out of bliss.

Helping you realize your possibility and supporting you to complete with your self-doubt is Kuṇḍalini Awakening. Constantly turning many impossibilities into possibilities by playing that within human laws, rules and regulations is the job of an Incarnation. Bhagavān Kṛṣṇa, who is the possibility of all Incarnations, teaches us how to reach our true state. This is what the word samādhi means—to go back to our true nature.

We will never get an answer or solve a problem if we start thinking about which would be more beneficial. Before we evaluate the benefits of something, we should be clear about the scale we want to use to measure the benefits. What is beneficial for one person may be completely useless for another.

Karma or Sannyāsa, What is my path? Again and again, all of us ask ourselves this question. The mind is in dilemma! The mind asks for a single instruction! Our mind will be alive as long as we are caught between any two extremes. The moment we come to any single conclusion we will be liberated. We will be ignorant as long as we are moving from one extreme to the other. Don't say 'Ignorance is bliss.' If ignorance is bliss why are so many people suffering on this planet? Ignorance is not bliss. Innocence is bliss.

To overcome this isolation, this incompletion we need to realize that no man is an island. We are all connected at the spiritual level.

Innocence means we will not carry a scale with which we are continuously measuring our life. Ignorance means we will have a scale but we will not be able to fulfill our life according to that scale.

Here, Arjuna is in a dilemma as to which of the two is more beneficial for him. If we look into life as a utility, as some means to a benefit, then we are creating our own hell. If we reduce life to this, we will be in hell.

If we constantly try to see which of two things is more beneficial, it means we have a pure business mind. We can't do business with life. At some point we need to relax from the business mind. I always tell people, 'For at least half an hour per day, do some enriching which will not get dollars for you— some painting, some writing.'

Enrich just for the sake of enriching. You will see that during that half hour, you will fall into your very being; which is the space of completion!

You can also enrich at some place of worship by cleaning it without expecting anything in return. Engage yourself in any form of selfless enriching activity. Serve food to people. Even while volunteering, we do it so that we can tell others about it and get applauded for it. So now at least for 30 minutes, authentically enrich with responsibility, without the cognition of getting yourself any benefit.

The question concerning Karma and Sannyāsa—responsibility and renunciation— has been asked from time immemorial, and each time it has been answered. Yet this question remains.

Somebody asked me, 'Why is the Gītā still relevant today?' I said, 'Because we never learned it.' Although Gītā was uttered at least 5,000 years ago it is still relevant today. Why? It is simply because man has not listened and he has not learnt his lesson yet! History repeats itself. Man is not even aware of what he is going after. He thinks he wants something and runs after it. But by the time he gets his hands on it, he wants something else. So there is a constant restlessness, powerlessness within. This puts man in constant incompletion, dissatisfaction and depression. Listen! By merely flooding completion into this depression you can get out of it.

Everyday at least for forty-two minutes, consciously decide to do the selfcompletion process, svapūrṇatva kriya. Decide consciously to be complete: 'Let me sit and face my powerlessness and complete with my patterns. Let me restore my space of completion today.' Tell yourself, 'I will allow the cognition of completion to enter into my consciousness this week. I will solve all my problems only with this complete cognition. I create the space of completion.

Let us deeply analyze these paths of Karma and Sannyāsa. Karma is normally out of greed and desires. Sannyāsa is always invariably out of fear, bhaya. There is a fear of life. When you are not ready to take the risk, you renounce everything. In the entire world, only three types of human beings exist: One who has surrendered to greed, one who has surrendered to fear and the one who has surrendered to the supreme intelligence, divine consciousness.

Let all our feelings, let all our mental thoughts, let all our physical deeds be directed towards gratitude to the Divine.

Don't work out of fear or greed, because no matter how much we achieve out of greed, we will not be fulfilled. It is like pouring ghee (clarified butter) into the fire. Can we quench fire by pouring ghee into it? Never!

Never work out of greed because whatever we achieve is going to be taken away at the time of death. Never become silent and inactive out of fear because there is really nothing to lose. Whether we are afraid or not, everything is going to be taken away at the time of death. So why be afraid? In either case, why not be blissful?

To help the children understand what Kṛṣṇa answers to the old question concerning Karma and Sannyāsa — responsibility and renunciation.

• 1. Why do we need a scale to measure?
• 2. What happens when we come to any single conclusion?
• 3. Why can't we do business with life?
• 4. Can we do enriching without a purpose?
• 5. What are ways we can enrich others? Is ignorance bliss? Is innocence bliss?
• 6. Why is the Gītā still relevant today?
• 7. What happens when ghee (clarified butter) is poured into the fire?

Part 2: Bhagavad Gita Chapter 5 - Lesson 1 of 7_English_part_2.md

• 1. Paper
• 2. Pencil (or) Sketch pen

Write or draw matching pairs of extremes. For example, hot and cold, near and far, lazy and busy

Our mind will be alive as long as we are caught between any two extremes.

TV or laptop for children to watch a video

Show a video of a homa where ghee is added to the fire and the fire responds. Talk about What catches fire easily and what does not catch fire easily, and to be careful around fire That when you are greedy and want more, then even when you get something it is not enough

When we are acting from greed, no matter how much we achieve, we will not be fulfilled. It is like pouring ghee (clarified butter) into the fire.

Help the children to hold Vaakyartha Sadhas on the paths of Karma and Sannyāsa. Karma is normally out of greed and desires. Sannyāsa is always invariably out of fear, bhaya.

We can't do business with life. Life itself is a benefit.