Unattached Work Liberates You🔗

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THE SPH NITHYANANDA PARAMASHIVAM

When we use our energies with authenticity for our peak growth without comparing ourselves with others, we do our responsibility according to our nature.

A human being is endowed with Consciousness that rises above base emotions and instincts.

Each of us is unique in our capabilities and interests. Accordingly, our responsibilities are different.

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When you take responsibility, the higher energies start expressing through you.

Here, it is important to understand what duty means. If I have to do my duty, I need to know how to identify my duty.

The idea of duty is different for different people, different countries, different cultures, and different religions. Hence the term 'duty' is impossible to clearly define. We have always been trained by society to consider certain acts as duty; some as good and others as bad. Duty and responsibility are totally different.

For example, it is our duty to help elderly people, to follow principles of truth, non-violence, non-stealing and such tenets. We are brought up with these concepts of morality, but have we experienced the beauty of implementing them?

What Kṛṣṇa talks about here is not socially defined duty or conscience.

When you take responsibility, the higher energies start expressing through you. When you actually take responsibility, Indra enters your hand; it becomes vajrāyudha. Yama enters your lungs; it means 'not-stopping'. Lakṣmi enters your heart; it means 'continuously sharing'.

Kubera enters your liver and kidney, keeping the whole thing alive;

Mārut, Agnī, Mārīci, all of them enter your intestine, burning anything that is offered and keeping the whole system active and alive.

Just like the wonders of the world, if you analyse the linguistic wonders of the world, Saṁskṛtaṁ, the devabhāśā— language of Divine, will be the first and only linguistic wonder of the world.

The word Saṁskrit means well done, refined, perfect. Anything created out of the space of completion stands forever, stands eternally. Completion is eternal, Nitya.

Suddenly he heard the lady’s voice again as if in answer, ‘I am not like the bird in the forest to be killed so easily.

Your powers may be used against birds but not against me, so relax!’The yogi was shocked! The lady actually knew not only what he was thinking, but even what had happened in the forest!

The yogi apologized to the lady when she came out to give him food. He asked her, ‘Mother, how did you know what I was thinking? And how did you know what happened in the forest?

Please teach me how I can achieve this.’ She replied, 'You have attained śakti (power) but not buddhi (intelligence).

Go to the butcher who is down the road and he will teach you.' Now the yogi was even more surprised. He thought, 'How can ordinary butchers teach me anything about buddhi?' But what the lady had done was too much for him.

So he quietly took the lady's counsel and went down the road to the butcher's shop. When he reached the butcher's shop, he saw that the butcher was busy cutting up the meat of the animal he had just slaughtered. He could not imagine learning from a butcher. But he wanted intelligence, so he approached the butcher and asked, 'I was told by a lady living nearby to ask you about intelligence.

Can you explain to me how to attain intelligence?'

Kuntī abandoned him at birth.

Each of us is unique in our capabilities and interests.

These four principles of integrity, authenticity, responsibility and enriching exist in our very DNA. A seed becomes a tree or man realizes his potential only when these four principles are lived. A human has everything needed in him to become the ultimate reality, the divine reality. As of now, man is only a possibility. Only when these four principles become reality do you experience your actuality.

Anger is a tremendous energy we misuse because we do not understand and respect it. Greed, anger are all rajasic qualities that arise from passion and aggression from the blocked mūlādhāra cakra, the root center. These are instinctive emotions that we inherit from our animal ancestors. Indulging in these base emotions keeps one in bondage to his instinctive nature. This is the reason Kṛṣṇa classifies these as the root causes of sin. A human being is endowed with Consciousness that rises above these instincts. The meaning of a human life is not mere survival; it is the realization of one's Superconscious nature, one's highest reality. Anything that stands in the way of Self-realization is a sin.

• In the Mahābhārat, why did Karṇa have a low inner image, mamakāra? And because of his inner image, mamakāra, what was Karna's outer image, ahaṁkāra?

• What is the problem with acts done out of incompletion?

• In the Vedic culture, how does the Varṇa or caste classification work?

• What four principles exist in our very DNA for us to realize our potential?

• Why do we need to go beyond the instinctive emotions that we inherit from our animal ancestors?

CARTOON STORYLINE

MATERIALS NEEDED:

PROCEDURE Draw the story of the yogi who was told to learn buddhi as a cartoon series. Split the story between the children with each child being given one scene to draw. If there are many children, split into groups of about 4 children with each group splitting the full story between themselves. When they are done, place the drawings in the sequence of the story and let each child tell what is happening in their drawing (in the correct order), thus bringing the story to life.

INFERENCE Let children intranalize concepts like egoistic and doing work with awareness and authenticity.

UNLEASH YOUR NATURAL ABILITIES

PROCEDURE: Split the children into two groups. Each group takes a turn to try an activity from • Training in the scriptures to become a scholar, brāhmaṇa. For example, learn a short Sanskrit mantra. • Training in the martial arts to become a warrior, kṣatriya. For example, learn a short sequence of martial arts movements. Note: remind the children that these are only two of the four Varna

INFERENCE: Learn how one's natural abilities influence our Varna, and that the abilities require training.

Hold Vaakyartha sadhas on the duties that the children are learning, such as their duties at home and among the wider family, their duties at school, duties in public places such as obeying traffic lights, and duties in any other situations such as sport

Conclusion: Each of us is a unique possibility. The very doing of responsibility liberates

BOOK III, VOLUME X