V o l u m e 3

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

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All meditation techniques, practices and procedures described or recommended in this book, are suitable for practice only under the direct supervision of an instructor, trained and ordained by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Further, you should consult your personal physician to determine whether those techniques, practices are suitable for you in relation to your own health and ability. This publication is not intended to be a substitute for any personal medical attention, examination or treatment. Should any person engage in any of the techniques, practices described or recommended in this book, he/she would be doing so at his/her own risk. The authors and publisher advise readers to take full responsibility for their health and know their limits.

Readers understand that all blessings, instructions, initiations, teachings and suggestions made as part of any program/technique described in the book are purely in a spiritual capacity and are not intended to be any sort of guarantee or definitive statement about the past, present, or the future or any sort of medical advice, physical or mental. Readers understand that the author, publisher, co-collaborators with any or all of the programs/techniques, instructions, initiations, teachings described in the book do not make any claims, promises, or guarantees about the individual or group outcome of any or all the programs/techniques described in the book.

ABOUT THE AUTHOR

The Supreme Pontiff of Hinduism ("SPH") THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, is recognized as the 1008th living manifestation of Paramashiva, Paramavatar of Paramaśiva as per Sanatana Hindu Dharma ("Hinduism") and by His predecessors of enlightened masters and adepts. The Supreme Pontiff of Hinduism ("SPH") THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, is reviving Hinduism as the 1008th Acharya Mahamandaleshwar (the head for all spiritual leaders) of Atal Akhada (ancient apex body of Hinduism).

ABOUT THE AUTHOR

The SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

The SPH was coronated as Mahamandaleshwar (Supreme Spiritual Head) of Maha Nirvani Akhada (largest apex monastic order) and the youngest Mahamandaleshwar, ordained as the 233rd Guru Mahasannidhanam (Pontiff) of Thondai Mandala Aadheenam, ordained as the 293rd Guru Mahasannidhanam (Pontiff) of Shyamalapeeta Sarvajnapeetam, ordained as the 23rd Guru Mahasannidhanam of Dharmamukthi Swargapuram Aadheenam, and coronated as the 203rd Emperor of Suryavamsa Surangi THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is the reigning spiritual emperor of 20 ancient traditional Hindu kingdoms and the reviver of the most ancient, most peaceful, still-living and long-lasting demonstrable system that shows the possibility of peaceful co-existence amongst people.

Over the last 50 years, the effects of meditation and its significant impact on stress, crime rates, violence, political decision making and even war in local and global consciousness is well established. Hinduism was once practiced freely in over 56 nations across the continent from Afghanistan, Bharat, Nepal, Burma, Sri Lanka, all the way to Singapore, Malaysia, and Cambodia and Indonesia, and in 200 states, 1700

samasthanas (provinces) and 10,000 sampradayas (traditions).

The KAILASA with de facto spiritual embassies operating across over 100 countries and having presence across the globe as the largest spiritual knowledge source on Hinduism is spiritually governed with the life positive, all-inclusive, universal policies sourced from Hinduism revived by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

Having enriched and enreached more than one billion individuals over the past 27 years the KAILASA raises the voice to protect Hindus, defend Hindus and preserve the Hindu narrative for the world.

THE SILVER LINING BETWEEN CUNNINGNESS AND INNOCENCE

If you are aware about your innocence, you are cunning. You are not innocent, you are boasting. A Paramahamsa will not even be aware of his own innocence. He is innocent about his own innocence. That space is what is called Paramahamsa.

Innocence means you will not even be aware that you are

Satyakama was a boy who lived in the dense forests of Bharat with his mother Jabala. He had an intense desire to learn meditation and know the nature of the brahman. His search for a Guru took him to the sage Gautama. The sage asked him, "Of what family are you, my boy?" Satyakama fearlessly answered, "My mother said that I should tell you that her name is Jabala and my name is Satyakama – and I know nothing more about my family. So I am Satyakama Jabala." Appreciating his honesty and courage to speak the truth, the sage accepted him as a student.

The next day, sage Gautama initiatedSatyakamaintoameditation to quiet his mind. This was thefirststeptothe knowledge of the Brahman, brahmavidya–knowing the self. After teaching Satyakamatomeditate,Gautama did something that was veryunusual.Hetook Satyakama to the pasture wherehundredsofcowswere grazing. To Satyakama's surprise, Gautamaseparated out four hundred thin, weakcows.Hethentold Satyakama that he was about toenteradiferenttype of journey. He instructed Satyakamatotakethecows to another part of the forest andtotendtothemcarefully. He was to return after thecowshadmultiplied to a thousand. Satyakamahadmanydoubtsin his heart, but in deference totheGuruvaak(HisGuru's words), he left the gurukul withthecowsforthe deepest part of the forest.

Satyakama traveled backtotheGurukulwiththe cows, and uponseeingthemall,theMaster exclaimed that nowonethousandand one cows had returned. Inotherwords,Satyakama himself hadlost all senseofhisformer identity, and hadsimplybecomeoneof the cows. The Master simplypronouncedthe Vedic declarationfor enlightenment–'Tat TvamAsi' , or 'Thouart that'.Satyakamawas so empty of identity, andinastateofsuch pure listening, that theMaster'swordsjust penetrated his beingandbecameareality in him. In that moment, Satyakamagot enlightened.

The guru has the power to create the right situation in which a disciple can flower. It is through the guidance and instruction of an enlightened master that a seeker can reach the state of the ultimate bliss. Satyakama also had doubts, like any spiritual seeker, but he had the intelligence to listen to his guru's words and the courage to practice the Guru's instruction. In this way, Satyakama was able to transcend the plane of the mundane and reach a higher level of consciousness. The Master is a vessel for our own transformation, but the disciple must take the first step. Once that step is taken, then the possibility towards enlightenment, eternal bliss, becomes a reality.

Logic does not allow you to be simple and innocent. It does not allow the transformation to happen easily. Logic has to be overcome for the transformation to happen. Only when there is no logic there can be innocence. Innocence is the space for transformation to happen. I n t h e c a s e o f S a t y a k a m a , fortunately he was not bitten by logic.

The disciple goes to the guru for enlightenment and the guru tells him, 'Alright, take these cows, go to the forest and stay there till they become one thousand cows. Then come back!' If today 's seeker was in that disciple's place he would have said, 'I think the master is trying to exploit me. He wants a thousand cows, which is why he is telling me to do this work. He is using me to get his work done.' Innocence is lost to logic! That is why no modern day seeker receives such amazing techniques.

This is not a mere story. It has got a great truth behind it. With innocence, Satyakama simply followed what the master said. Further, he lost his logic of counting. He was completely lost in ecstasy and joy. The mind stopped functioning. He didn't care about one thousand or two thousand. Just the innocence and acceptance caused the greatest happening of enlightenment in him!

When you completely accept, you don't need the mind. The mind is necessary only when you live with struggles, only when you are fighting. Just this moment accept yourself in the outer world and the inner world. You will go out enlightened.

For so many years, completely accepting what the master said, Satyakama just was. What else can happen to him but enlightenment?

You may think, 'How can simple acceptance do such a big job?' The problem is that even spiritual knowledge is approached by us with the space of an intellectual mind. It is from that intellectual space that we ask the 'how '. Intellect always questions. Innocence straightaway starts practicing what the master says. That is the difference.

Paramashiva says in the Shiva Sutras, 'Absorb the ultimate truth, senses shut down, and be liberated.' Why is he using the words 'senses shut down'? How do you find out if you are completely lost in something? Your senses will not work! You will not see or hear! That is the way to find out. If your senses still work, you are still not lost. Paramashiva says, 'Absorb the ultimate truth, senses shut down, and be liberated. '

When your senses are working you may think you are hearing, but you may not be actually listening. The sense organ may work, but not the energy that activates the sense organ. Hearing is different from listening. If you are only hearing then the intellect is still at play. If you are listening then you are lost. Then the intellect is no more. The click happens. You sit completely melting. You exclude everything except you and the master. You are utterly innocent and open like Satyakama. Then just one word from the master is enough and you become enlightened!

He means that in that utterly innocent and open state, initiation is enlightenment. Just a word is enough to enlighten. Shiva is giving initiation itself as a technique. He says, 'Just listen while the master is expressing the truth, and become enlightened!'

To reiterate day before topic and introduce to the children about dropping cunningness and become spontaneous. Cunningness is the opposite of intelligence. You can be either cunning or intelligent never both at the same time. Cunningness is also the opposite of vulnerability. When you are cunning, you cannot be vulnerable. When you are vulnerable, you are pure like a child. A child can be intelligent and innocent at the same time.

Overtime his intelligence grows but the innocence invariably takes a turn to become cunningness societal conditioning causes the innocence in the intelligence to take the turn into cunningness. We hold a great responsibility in bringing up children without making them cunning. The problem is that we know only to divide and look. We never know to look as a whole. Cunningness is division. It is a constant calculation. In hinders free and innocent expression.

Innocence is lost when the mind is taught to divide. The danger with cunningness is that it grows roots in many directions and solidifies as the very nature of the individual. The person will not even know he is cunning. Unless you are tired of being cunning, you can't be helped. No technique can help you because your cunningness knows how to escape from every single technique. Cunningness is a pure hide and seeks game that you play with yourself. When cunningness dissolves, authenticity and sincerity happens and you will be enlightened. Gossip is a pure expression of cunningness. When you drop cunningness, spontaneity flowers. Spontaneity is the opposite of calculation.

Intelligence plus innocence is spontaneity. Spontaneity is nothing but a flowering expression of your innocence. With cunningness you lose your innocence. Losing your innocence is like losing your entire life. You can afford to lose anything but not your innocence. When you are spontaneous you are without any conclusions. Intelligence is in the present moment. Conclusion is a foregone thing it is of the past. Existence never repeats patterns.

To make the children understand about dropping cunningness and become spontaneous.

• 1. What is cunningness?
• 2. What happens when we have cunningness?
• 3. When you are vulnerable?
• 4. Can a child be innocent?
• 5. Can a child be innocent and intelligent at the same time?
• 6. Is it good to lose innocence?
• 7. Conclusion is about past or future?
• 8. Which is the opposite of calculation?
• 9. What happens when innocence appears?
• 10. What happens when cunningness dissolves?

Chart paper Poster colors

Encourage children to dip their feet in poster colors and make impression by walking on the chart paper. Now ask them to create a border in the chart in the form of any animal.

We can make anything out of anything when we are open. Life has no boundary, no limit. We may know many things but the knowing should not restrict us in any way. We must always be open to receive and be creative.

Rope or ribbon

Divide the children into groups of 4 children in each group. Tie the legs of four child by tying one of first children with the leg of other children then the other legs of second child to one leg of third child and so on.

This activity needs team spirit, co-operation and co-ordination of all team themselves. Each member of the group needs to be very responsible.

When you came into the world, you came as an innocent infant. You radiated the beauty of your innocence until society gives you the mind. Now, we want to get rid of your mind and become innocent again, the regained innocence is what is called maturity. It is possible to regain it. We have to believe, we were innocent once upon a time. Trust that innocence is still within you. Then it is possible to start radiating it again. This understanding will start the process again.

Maturity causes us to live in totality. Totality is functioning out of immense innocence and giving your whole to the moment. There are no options, no judgment, and no fragments within you. There is only intense enthusiasm for the moment. The openness to the moment is the innocence. Just one thing is needed to become innocent one again. Don't hide behind false knowledge.

Always feel your natural self at your core with no strain, with no effort or pretensions. Innocence is keeping the consciousness at the level of the heart, not allowing it to settle in the head. The problem of falsity comes because society teaches you to be someone special all the time. There is no need to be someone special all the time. When you drop the mind, you fall into the moment. Maturity is taking a strong decision not to decide you anymore. It is to awaken to the consciousness within. It is to integrate yourself with honesty. When we regain the innocence, we flower with the understanding that there is nothing more priceless than becoming childlike again. Innocence is the way to approach life.

Getting the innocence disturbed and working to regain it permanently is the process of maturity. If a child is brought up in love, the innocence of the child is preserved. Then he moves around with his heart not with his head. The beauty of maturity is that it allows you to function as a mature person when required and as a child at all other times. Innocence has a totality about it. This totality is called grace. Being innocent is like functioning from your very consciousness. It is thoughtless awareness. The problem is that we are afraid of losing what society taught us from society we learnt how to build our personality. But our character is different from our personality. Character is real. Personality is a built up image.

To make the children understand about Innocence, totality and maturity.

• 1. Which provides you the mind?
• 2. How to get rid of your mind?
• 3. How we can become innocent?
• 4. What is the regained innocent called?
• 5. What is totality?
• 6. What society teaches us?
• 7. When you can fall into the moment?
• 8. What is maturity?
• 9. Which is the way to approach life?
• 10. What is personality?
• 11. Which is real personality or character?

Plain sheet Cotton or tissue paper

Using dabbling technique makes clouds and represent your image into figures.

When you are vulnerable, you can open in your entire response system like the cloud.

Lemon and spoon game

The children have to hold the spoon in the mouth with the lemon placed on the spoon and walk. They have to walk carefully without the lemon falling down. When they drop the lemon they have to wait for the next turn to join the game. Whoever holds the spoon with the lemon correctly and reaches the target will get applause.

When we integrate our self with honesty we can achieve anything

Part 2: Innocence - Lessons 6 to 7