Character Sketch🔗

• 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.

Character Sketch 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.'

niyatasya tu sannyāsaḥ karmaṇo nopapadyate mohāttasya parityāgas tāmasaḥ parikīrtitaḥ

Prescribed duties should never be renounced. If one gives up his prescribed duties through the illusion of renunciation, this is said to be in the state of ignorance.

Only when you take responsibility, life happens to your body.

duḥkhamityeva yat karma kāyakleśabhayāttyajet sa kṛtvā rājāsaṁ tyāgaṁ nai'va tyāgaphalaṁ labhet

Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the state of aggression, does not benefit from renunciation.

When you feel responsible in your being, for any problem, or anything, you find solution for that problem or that situation.

kāryam ity eva yat karma niyataṁ kriyate'rjuna saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ

But he who performs what is prescribed, as a matter of duty, without expectation or attachment to the results, his renunciation is of the nature of satva, goodness, O Arjuna.

When you take responsibility for everything, you become Sannyāsi.

says that nitya karma or obligatory responsibilities must be followed with discipline and consistency. Not doing these takes us into the state of tamas, inaction born out of ignorance and laziness. Nitya karmas vary from person to person. The duties of a householder are different from those of a monk or a student. Each has clear guidelines in terms of what they should and should not do.

Many times the idea of dropping our responsibilities and taking up a different role is more attractive than growing in completion so that we can perform our own responsibilities well and without attachment. Be very clear, without the right cognition of completion, no role that we take up will work out for us.

Instead of taking up responsibility and expanding you and your life around you, watching television, sleeping or daydreaming seems much more pleasant and easy. We would rather do that than meditate or perform pūjā or whatever is our prescribed duty.

I am defining Sannyāsa.

When you don't take responsibility for anything, you live as slave, śūdra. When you take the responsibility for the money of the society, you become vaiśya. When you take the responsibility for weapon of the society, you become kṣatriya.When you take the responsibility for knowledge of the society, you become brāhmaṇa. When you take responsibility for everything, you become Sannyāsi."

One of the biggest problem we have is — 'let me have the power first, let me have the status first, let me have the position first, then I will take the responsibility.' That does not happen in life.

Take the responsibility to build the state inside you. Then, after you are tested by the Cosmos, it gives you the status. That status can never be taken away.

Responsibility attracts more responsibility. The problem is we are afraid of more responsibility, so we deny even the responsibility that we have in our hand.

But more and more responsibility adds more and more life energy into you.

Kṛṣṇa says that doing what needs to be done because that is what is our responsibility, without attachment to the action and without desire is the ideal condition of satva.

Kṛṣṇa has said this many times in the Gītā. He repeats it again so that the message sinks in our muscle-memory and bio-memory. Do what must be done. Do what your responsibility is, based on your societal or religious beliefs and codes. However, do it with integrity and authenticity without attachment and expectation of results.

If you don't feel you are responsible for something, you don't even think in that line. If you feel you are responsible for something, only then will you even look into that part of your life. When you feel responsible in your being, for any problem, or anything, you find solution for that problem or that situation.

You don't need to do any action, you don't need to do any thinking. Decide from your being that you will feel responsible for the whole world. You will take actions towards your immediate responsibility as per your prescribed duty , but you will feel responsible for the whole.

Suddenly, you will see all your actions will have authenticity, your thinking will have integrity! Mainly, whatever you are doing, if you take responsibility for the world, even if you are a doctor, you will become a better doctor. If you are a lawyer, you will become a better lawyer. If you are an engineer, you will become a better engineer, If you are a politician, you will become a better politician.

Just with this shift in your cognition, you will be a karma yogi; because innumerable right things will be added to your thinking, to your being, to your action and to your life.

Helping students understand the space of responsibility of a karma yogi. Helping students understand what is "status" and what is "state".

• 1. What is Nithya Karma?
• 2. True or False: Nithya Karmas are the same for everyone.
• 3. Who is a Sannyasi?
• 4. What did THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM choose to take responsibility for?
• 4. What does responsibility attract?
• 5. What is the ideal condition of satva?
• 6. What is Krishna continuously telling regarding performing our responsibility?

Paper, Marker, Pencil, Eraser

Ask the students to draw a portrait of a karma yogi on their paper. Then encourage each child to write down 5 powerful cognitions that a karma yogi carries. Once everyone is done, ask everyone to share the powerful cognitions.

A karma yogi is one who decides from their being: I will feel responsible for the whole world. A karma yogi will take actions towards their immediate responsibility as per their prescribed duty, but will feel responsible for the whole.

Materials required: Paper, Pen

As the acharya, write down 10 powerless cognitions. Then, ask the students to sit for a few minutes with their eyes closed and to visualize themselves as a karma yogi/yogini. Then tell the powerless cognitions one by one and ask each student to shift the cognition to a powerful one and to write them down. At the end, ask everyone to share how the power to shift powerless cognitions into powerful ones will help them in their day-to-day life.

If you take responsibility for the world, even if you are a doctor, you will become a better doctor. If you are a lawyer, you will become a better lawyer. If you are an engineer, you will become a better engineer, If you are a politician, you will become a better politician.

Engage the students into a discussion about "state" and "status". You can bring up different questions such as: Is one more important than the other? Do they come simultaneously? How does one know they have achieved "state" or "status"? What happens when we have the state but not the status? What happens when we have the status but not the state?

Surrender to your own being, to your own consciousness, to your own inner space.