1. Bhagavad Gita Chapter 8 - Lesson 3 of 8

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).

© 2020 Sri THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. All Rights Reserved.

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.'

tasmāt sarveṣu kāleṣu mām anusmara yudhya ca mayy arpita-mano-buddhir mām evaiṣy asyasaṃśayam

Arjuna, think of Me in the form of Kṛṣṇa always, while continuing with your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

Always be n Krishna Consciousness even when you are doing your regular duty and activities. Let your mind and intelligence be fixed in Krishna Consciousness.

abhyāsa yoga yuktena cetasā divyaṃ yāti pārthānucintayan

He who meditates on the supreme person, his mind con-stantly engaged in remembering Me, not deviating from the path, O Pārtha, He is sure to reach Me.

Lead a life of higher consciousness by constantly engaging the mind in remembrance of Krishna, and one will certainly attain Krishna Consciousness

kaviṃ purāṇaṃ anuśāsitāramaṇoraṇī yām sam anusmared yaḥ sarvasya dhātāram acintya-rūpam ādityavarṇaṃ tamasaḥ parastāt

One should meditate on the Supreme as the one who knows everything, as He is the most ancient, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person.

If you experience even a single glimpse of this thoughtless awareness or pure consciousness when you are alive, the same thing automatically repeats when you leave the body. You leave the body in samādhi.

prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva bhruvor madhye prāṇam āveśya samyak sa taṃ paraṃ puruṣam upaiti divyam

One, who at the time of death, fixes his mind and life air between the eyebrows without being distracted, by the power of yoga and in full devotion, engages himself in dwelling on Me, He will certainly attain Me.

If you achieve one glimpse of thoughtless awareness, you achieve whatever has to be achieved in life.

Whatever we think during our whole life, the same thought will come to us in the end also. At the time of our death, automatically the totality of our whole life will come up.

The whole file will come up. Whatever we spent the maximum energy on, that file will automatically come up first. That's all.

We can't do anything at that moment. Don't think that we can forget about it now and tackle the issue of our last thought at the time we leave the body. It does not work that way! Only the thought that we lived with intensely throughout our life will come up at that moment. That is why He says, 'Even when you do your duty, may you be absorbed in Me.' This means that when we live, we should try to continuously be in thoughtless awareness, witnessing consciousness, the Kṛṣṇa consciousness.

The next question: 'How can I be in the witnessing mode when I live my regular life?' Start in a simple way. When you drive, when you sit, when you talk, see what is happening inside and outside you. You don't need to close your eyes. At least while driving, please don't close your eyes! Just move away from your body.

See what is going on in your mind and what is going on outside your being. When you talk to someone, witness and listen to how he talks and how you respond. Even before he finishes his statement, notice how you come to conclusions and how you are ready to jump on him with your own opinions! automatically disappear. Continuously

See and listen to how you prepare your speech before he finishes his statement. Witness, continuously try to witness. Continuously listen. You will see the influence of desires, guilt and pain on your being

The moment you create a gap between you and your body-mind, immediately the suffering disappears. Suffering is due to attachment to your body and mind.

All your sufferings disappear the moment you witness, that very moment. Actually, you may fail the first few times. After you face failure, you think, 'It is difficult, I cannot do it, ' and you create an idea that it is difficult.

Somebody goes to Ramaṇa Mahaṛṣi, the enlightened saint from Bharat, and asks, 'Master, is ātma vidya (knowledge of the self) difficult?' He says, 'The word difficult is the only difficulty.' He sings beautifully in Tamil, 'Aiyye ati sulabham atma viddai, aiyye ati sulabham'— Oh! So easy! The knowledge of the Self is so easy! He sings beautifully, 'To achieve money you must work, to achieve name and fame you must work, to achieve anything else you must work. To achieve the knowledge of the Self, you need to just keep quiet. Nothing else needs to be done.' Such a simple thing; a few moments of witnessing consciousness is enough.

Even if you stay in that consciousness for five minutes, it is a big blessing. When you experience the relief that happens when you remain as the witness, even once or twice, when you experience the relief, you can see how the stress disappears from your being.

Then you will automatically stay in that same state, because now you have tasted it. Once you know the taste, you will automatically come back to the same state, the same mood again and again. If we just experience the relaxation that happens once, when we witness the body and mind, we will automatically come back for that experience, for that peace, again and again.

If we feel witnessing is difficult, witness that thought also; be aware and authentically listen to that thought also. Go into the consciousness of your being. Experience samādhi so that all hindrances disappear. You will experience the ultimate, eternal consciousness.

In the next verse Kṛṣṇa says, 'At the time of death, fix your mind between the eyebrows.' He adds, ' without being distracted and with devotion.' See, all this is not in our control at the time when the life force is about to leave the body. We cannot decide at that time, 'Ok, let me focus between the eyebrows, let me think of devotion, let me not be distracted.'

But if we have led a life in such higher consciousness, this automatically happens at that time! When Kṛṣṇa talks about the space between the eyebrows, He speaks of the higher cakra or energy center in the body, related to higher consciousness. Our mind is nothing but a bunch of conditionings.

We make a decision. Please be very clear, the whole calculation happens based on our own data, the data that we have collected. As I said, at the time of leaving the body, the whole data appears before us in a single flash: the gist of the whole data, the gist of all three files āgāmya (acquired) file, sañcita (bank balance) file and prārabdha (current) file. Based on the files, we decide, 'What am I supposed to do?

The moment we decide, we enter that kind of body. One more important thing: Because we are so attached to the body and mind, we cannot live without a body for more than three kṣaṇas. The Saṃskṛit word 'kṣaṇa' does not mean 'seconds' or 'moments'. It does not measure chronological time. It is the gap between one thought and the next thought.

For most of us, Kṣaṇa will be a few microseconds because of our endless stream of thoughts. While still in the body, if we have experienced 'thoughtlessness' at least once, (thoughtlessness means being alive without a sense of body and mind), if we have experienced thoughtless awareness, if we have been in Universal consciousness for a single moment without the body and mind, that is what I call Samādhi.

In our life, we experience two states of being and two levels of mind. For example, now, while we are awake, we have thoughts. In deep sleep, do we have thoughts? No! So the two possibilities for the mind are with thought and without thought.

In the same way, in the being, there can be 'I' consciousness and no 'I' consciousness. As of now, while we are awake and talking and moving, we have the idea of 'I' all the time, that of 'I' consciousness. In deep sleep, do we have this consciousness? No. The 'I' consciousness does not exist at that time. So the two levels of the being are: with 'I' consciousness and without 'I' consciousness. These two levels of consciousness and the two levels of mind and thought overlap each other and create four states of being in us.

Part 2: Bhagavad Gita Chapter 8 - Lesson 3 of 8_English_part_2.md

The state with thoughts and with 'I' consciousness is the waking state, jāgrat, in which most of us are now (not all, some of us are in the dream state sleeping already!)

The next state is when we have thoughts, but 'I' consciousness is absent. This is the dream state—svapna. You may ask, 'How?' It is like this: In the dream state, the frequency of thoughts will be more than the frequency of 'I' consciousness. That is why we are not able to control our dreams.

When we are awake, the frequency of 'I' is more, that is why we can control our thoughts; we can suppress them, divert them, create them; we can do anything we want because the frequency of 'I' is more than the frequency of thoughts. In the dream state, the frequency of thoughts is more than the frequency of 'I'.

That is why we cannot control our dreams. If we can have the dreams of our choice, we know what kind of dreams we will have! Dreams are not in our control. We cannot influence them. We cannot have choices because the frequency of thoughts is more than the frequency of consciousness. So we have thoughts but no 'I' consciousness. The flow of thoughts happening in our being is the dream state.

In the next state, neither 'I' consciousness nor the flow of thoughts exists. This is deep sleep. This is called suṣupti. The three conscious, subconscious, unconscious.

There is a fourth state that we have not experienced in our life, where we have no flow of thoughts yet we have 'I' consciousness, pure 'I' consciousness. This is samādhi, thoughtless awareness — turīya avastha, ātma jñāna, brahma jñāna, Self realization, nirvāna, ātma bhūti, state of the Divine, nityānanda consciousness, eternal bliss! All these words refer to the state where we have pure awareness but no thoughts, where we exist without body and mind. Jāgrat, svapna, suṣupti, in these three states, we live with the body and mind. In jāgrat, we live with the body that we have now — the sthūla śarīra or gross body. In svapna, we live with the sūkṣma śarīra or subtle body; please understand in the dream state also we assume a body. That is why we are able to travel in our dreams. For example, we fall asleep in Los Angeles but suddenly dream we are in Bharat! It means we travel with a body, a subtle body called sūkṣma śarīra. state

In deep sleep, we assume a body called the causal body, kāraṇa śarīra. In turīya state, we experience boundarilessness, bodylessness. There we have pure 'I' consciousness, with 'I' but without thoughts.

Vivekananda says, 'If you experience even a single glimpse of this consciousness when you are alive, the same thing automatically repeats when you leave the body. You leave the body in samādhi.' All spiritual practices directly or indirectly aim at achieving this state where we exist with the awareness of 'I' , but without the consciousness of body and mind. That is why Kṛṣṇa says that if we experience at least one moment of consciousness beyond the body and mind, we can choose our next life in a relaxed way.

If we have not lived a single moment of our life without the feeling of being the body and mind, we cannot be without the body and mind once we die. So once we die, we immediately try to catch hold of another body.

Even a glimpse of consciousness, a moment of realization, a single moment of thoughtless awareness, when you live with the body and mind is enough. Actually, if you achieve one glimpse of thoughtless awareness, you achieve whatever has to be achieved in life.

Impress upon the students that if you experience even a single glimpse of this thoughtless awareness or pure consciousness when you are alive, the same thing automatically repeats when you leave the body and you do not take rebirth. GOALS:

• What is āgāmya, sañcita and prārabdha Karma?
• What are the basic four states of consciousness, explain with examples?
• Why is it important to experience Samadhi or thoughtless awareness when in the body at least once?

• 1. pencil & pen,
• 2. paper,
• 3. crayons

Draw a modern art titled "Third Eye"

Encourage the kids to daily practice focusing their attention between the eyebrows, in a mood of devotion to god. God remembrance is the only way to true freedom and liberation from the cycle of birth and death.

Draw a grid showing the 4 states of being, which are experienced with the presence or absence of "I" Consciousness and Thoughts.

There are two levels of Consciousness with "I" Consciousness and without "I" Consciousness and the two levels of mind- with thought and without thought, overlapping each other and creating four states of being in us.

Topic of discussion is "What is 'Samadhi' or thoughtless awareness?"

If we have experienced this thoughtless restful awareness for even a single moment earlier during our life, we will have the required clarity in the end during death. If we have experienced that we can exist without the body and mind, we will have the patience to not take birth or consciously assume the next body, like the Masters. workshop of the day: