1. Bhagavad Gita Chapter 5 - Lesson 5 of 7

Srīmad 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.'

vidyā-vinaya-saṁpanne brāhmaṇe gavi hastini śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ

One who is full of knowledge and compassion sees equally the learned brāhmaṇa, the cow, the elephant, the dog and the dog-eater.

ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ

In this life, surely, those whose minds are situated in equanimity have conquered birth and death. They are flawless like the Supreme and therefore, are situated in the Supreme.

We move seamlessly from birth through living into death and again into birth.

na prahṛṣyetpriyaṁ prāpya nodvijet prāpya cāpriyam sthirabuddhir asaṁmūḍho brahmavid brahmaṇi sthitaḥ

One who does not rejoice at achieving something he likes nor gets agitated on getting something he does not like, who is of steady intelligence, who is not deluded, one who knows the Supreme, is situated in the Supreme.

Kṛṣṇa says that one who is of steady intelligence, one who does not get caught in the play of opposing emotions or patterns like pleasure and pain, happiness and misery, is established in the Supreme, is Supreme himself.

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham sa brahma-yoga-yuktātmā sukhamakṣayamaśnute

One who is not attached to the outer world sense pleasures, who enjoys in the Self, in that happiness, he, having identified with his Self by engaging in the Supreme [brahmayoga], enjoys unlimited happiness.

Kṛṣṇa advises us to turn inwards. Move away from your senses, move into your Source

Kṛṣṇa succinctly explains the neutrality and equanimity of Existence. Existence has no favorites.

Kṛṣṇa says there is no difference between a human and an animal, and that there is no difference between those we consider to be saints and those we consider to be sinners. A learned scholar, the priest and the brāhmaṇa should be seen as equal to an animal or a person who eats dogs. Even more dramatically, He says that one in full knowledge sees the dog and the dog-eater as the same.

Existence sees everyone as equal. It does not discriminate. Everyone is a part of the same Existence. Similarly, Masters see the whole world as one with their own selves. That is why only they can show compassion to anyone and everyone.

When we see the eternal, blissful being as the core of each and every one of us, we will realize the inherent divine nature of each of us.

Classifications of lower species and higher species, good and bad are all made by society and by our minds, not by Existence. Only human beings think they are more intelligent than the rest of Nature!

When we just realize this very life is a divine gift to us, our attitude changes from taking life for granted to one of gratitude to Existence for everything! With every breath that you take every moment,

The life energy flows into you and keeps you alive. We take for granted the life energy that converts bread into blood. The mind continuously runs behind 'more and more.'

Kṛṣṇa goes on to explain the characteristics of one who is Supreme. He says that one who is of steady intelligence, one who does not get caught in the play of opposing emotions or patterns like pleasure and pain, happiness and misery, is truly not deluded and is established in the truth, and in the Supreme.

This is actually a sūtra, a technique that Kṛṣṇa gives. If we put our attention neither on pleasure nor on pain, but between the two, we actually go beyond both and transcend the play of the mind.

What do we normally do? If we are in pain, we try to run away from it. If we are in pleasure, we try to cling onto it. Understand that both pleasure and pain are of the mind. They are based on our saṁskāras, root thought patterns from our past. They are not of the being.

For example, if we have a headache, don't try to resist it. Just witness it. As the tree is there, as the night is there, so also the headache is there. On the other hand, if we are very happy, don't try to cling onto it. Whether it is happiness or pain, just be a witness to it.

Normally we either suppress or express our desires. Suppression does not lead to elimination of that desire. It temporarily blocks access, but that desire will rise with renewed vigor again. Expression also does not mean completion. Again and again, the desire will rise even after repeated expression because we rarely experience anything with completion.

Karma is nothing but unfulfilled desire that makes us repeat the same experience again and again, simply because we do not have the intelligence to enter into that experience with complete awareness. Once we experience the situation with awareness and complete with it, we will not be the doer, the deed or the doing. We will transcend all three. We will transcend our karma.

When we are situated in the core of our being, when we are one with the Self, we are not shaken by the emotions that happen on the periphery. It is like a rock that is standing in the ocean. The waves of the emotions are continuously lashing against the rock, but the rock still stands unperturbed, established in completion. The happiness arises from our very being, from our Self. It is unlimited eternal bliss because it cannot be stopped by any external agent, thus says Kṛṣṇa.

For the children to understand that Existence has no favorites. All comparisons and hierarchies are man made. Understand that birth and death are passages. Neither is a beginning nor an end. To help children understand that instead of looking for fulfillment and solutions outside of ourselves, the real solution lies inside.

• 1. Who or what are the favourites of Existence?
• 2. Who created classifications like lower species and higher species, good and bad?
• 3. What does the mind continuously want?
• 4. Why do many people fear death?
• 5. What are the characteristics of one who is Supreme?
• 6. What should we do when we get a headache? What is karme?

7. When we see ourselves like a rock unshaken by waves, what are we stopping from shaking us?

1. Paper 2. Colouring Pens

Get the children to draw pairs of beings that look or act very different to one another, for example, a giraffe (tall) with a mouse (short), an elephant (heavy) with a grasshopper (light), a snake (smooth) with a hedgehog or porcupine (prickly), a bird (can fly) with a fish (can swim)

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

Have a long list of prepared questions. About half should be easy ones like "what is your mother's name" or "what is the colour of grass". The other half should be difficult ones like "Tell me the first six numbers of the special number pi that is used to calculate the area of a circle".

Have the children sit in a circle and rapid-fire ask questions going round the circle. Start with easy questions and get the children comfortable with being able to answer. Then start adding in difficult questions. Avoid all negative responses to a child not being able to answer. Just keep going round the circle. Acknowledge a child saying they do not know an answer as being truthful.

When we are situated in the core of our being, we are not shaken by the emotions that happen

Get the children to hold Vaakyartha Sadhas on all the examples they have seen where something or someone has been classified higher or lower. For example, that a father talks about better cars. Or a teacher tells a student they are 'slow' in a negative voice. Let them discuss how this is different to Existence who sees everyone as equal.

When we have the intelligence to enter into an experience with complete awareness, then we transcend our karma