Clarity Amid Chaos | Q&A Session at IIM Bangalore | Chaitanya Charan

So let us begin by calming, centering meditation. So wherever you're seated, you can try to be as comfortable as possible.

And close your eyes and go to sleep. Close your eyes and you can take three deep breaths. So we will take three deep breaths and then we will utter the sound Om.

Om is a universal sound that can connect our awareness with higher cosmic energies. And when we draw utter Om, we will try to draw it out as long as possible. So let's begin first.

So close your eyes and take three deep breaths. As you breathe in and breathe out, just try to experience the breath as it comes in and goes out. One.

Let your whole body relax as you exhale the negativity. Two. Just feel your body relaxing, coming to peace with the universe that is sustaining us.

Three. Now let's together utter the sound Om. And as we're uttering it, just again focus on the sound, on experiencing the sound as it enters into us and permeates us.

Together. Om. Let's do this two more times.

Three deep breaths and one utterance of Om. This time as we breathe in, just notice any part of your body that is tensed and just let it, squeeze it and let it go so that it relaxes. It's your legs, your thighs, your belly, your arms.

Let's breathe in and breathe out. One. Two.

Three. Let your whole body relax as you come to peace with where you are. Let's together now.

Om. One last time. This time become aware of your face, your forehead, your brows, your eyes.

Often that is where a lot of the stress and the tension resides. Squeeze them and relax them. Squeeze your forehead, your brows.

Squeeze your eyes and relax them. And let the positivity from the atmosphere come in as we breathe in and breathe out. One.

Two. Three. One last time together.

Om. Take one deep breath and then gently open your eyes. Thank you.

Thank you for coming today. So we'll discuss today broadly on the topic of from chaos to clarity. Would you like to join? Please come.

You need to get it from below. Yeah. Thank you.

First of all, thank you. Thanks to Ruby to come in this session and to discover Gita. And this is a meaningful session for all of us.

Shall we start with the questions? Yes, please. So my first question which comes from the magic circle. In this world of social media where a lot of people pretend to be someone they are not.

How do we find people around us? Yes. So the nature of life is that there is always attention. There's things that I hope this is visible to everyone.

There are things that glitter. And there are things that matter. And in general, one sign of intelligence is that whatever we are looking at, whether it is a person, whether it is object, we need to be able to see beyond the initial appearance of the glitter to what actually matters.

So this is, you could say, one practical definition of intelligence. Somebody might be very sick, but they might look very healthy. They might pretend to be healthy.

But a person who is medically trained can see actually there are some serious problems over there. Some symptoms over here. So, in many ways, one of the purposes of spirituality is to help us to see beyond the appearances to the substance.

Now, unfortunately, in many ways, technology is used to increase the glitter. This is not the fault of technology. This is ultimately the way we use technology.

But because of that, we tend to increase the glitter. And on social media, there is, people often put the best moments of their life. They can exaggerate those moments.

People can take on completely different personas also. So, in general, it's important that in the Gita, what is said to be about people, what is the characteristic of a healthy relationship. And normally, we may think of a good relationship in terms of, say, how we feel while we are with that person.

Feeling is one important thing. If we have a good relationship with someone, it is not that we want to feel that as if we are very tense with that person or we are very, that person is going to explode, we don't know what is going to happen. So, feeling is one important thing.

But broadly, there are two characteristics of healthy relationship. Is that when we have a serious, a good relationship, we come closer and we become better. Two people come closer, it's not just physical proximity, it's emotional intimacy.

It's, we can trust each other, we can count on each other. So, ideally speaking, if say there are two people, let's put it here. So, ideal situation is the two, they come closer to each other and they also become better.

So, now, in many ways this takes time and effort. There is an American comedian who said, I love humanity. It's just human beings I can't get along with.

So, loving, the idea of loving humanity does not cost anything. It's a very abstract idea. But when we deal with people, it's messy.

Their imperfections come out, our imperfections come out. And so, yes, on social media we may deal with people, but we can have a lot of followers, we can even have, sometimes with one, some people we can have lots of chats, but they are only, we don't know the real person. So, that's why that any kind of contact online can be an addition to actual contact.

It cannot be a replacement. So, when that happens, so, when we are relating with someone, what is the effect of that? Is it actually helping us to come closer? Is it helping us to become better? Do we also, if we are really in a serious relationship, being with the other person will inspire us to become better, will sometimes constrain us to become better. And it will also, we also have an effect on that person.

So, quite often it is one way, okay, that other person makes me feel good when I am talking with them. But then we don't really know that person, the effect we are having on that person. So, broadly, if you can look at these two criteria, are we, can we count on that person? So, can we, can we trust that person? Is it becoming closer? And are we changing for the better? That's what we can look at.

Okay? So, first of all, we would like to know if there is somebody in the audience who would like to, you know, have any doubts or ask anything from the Guruji regarding this? Okay. Cool. Thank you.

So, my second question is about, how can I learn to let go of what bothers me, prioritise what really matters and stop feeling guilty about leaving other things behind, knowing that life is fleeting? Yes. That answer could be like a guidebook for whole of life in one sense. So, continuing that same theme of things that glitter and things that matter, we could say that when we are functioning in life, there are many things that demand our attention.

See, we don't see the world as it is. We see the world as it matters to us. When you came into this room, we could, you could look at many things, okay, where do you want to sit? Maybe you just want to relax, maybe you want to nod off also a little bit.

Then you will see, okay, which seat can I sit where nobody will notice if I nod off a little bit. If you want to be a part of the session, then you say, okay, I want to be, I want to be a part of, I want to sit right in the front. I just met a friend, I was in America.

So, he, and I was in UK, so he is working in the BBC now. So, he told me that actually I now realised in school and college also BBC. I said, what do you mean? Just backbend champion.

So, basically, we don't see the world as it is. We see it as it matters for us. And so, in that sense, for us, before we engage with the world, at least to some extent, we need to have a clarity about what matters for us.

Now, of course, what matters for us can also evolve. But what matters for us to some extent has to be clear. Say, if we come to college, this is one of the top colleges in the world.

You come here, what matters for you is, you want to have a good career, you want to have bright future. Now, along the way, you also want to have good friends, you also want to have some fun along the way. You, of course, want to learn something valuable.

But now some students may come to college and the biggest priority is I want to have fun over here. And having fun is important, but that's not the purpose of being in college. So, what happens? That sense of hierarchy, there are many things which demand our attention.

So, buddhi or intelligence, when you say things that glitter, sometimes things that glitter also matter. It's not that they don't matter because first impressions count and how we look also matters. But that's not the most important thing that always matters.

So, what are the big things in our life? And what are the small things in our life? So, if we have some level of clarity about this. Now, we can go wrong in two different ways. One extreme is that we can let big things become small in our life.

So, we can, we come to college for studying but then we neglect studies or small things can become big. Now, when I am saying become, I am talking here something which may happen unconsciously, unintentionally. Circumstantially things come in our lives.

So, none of us will be able to do everything that we want to do. None of us will be able to do even the one thing we want to do to the level that we want to do it. May be on a few occasions we might be able to do it.

Even if you want to be excellent in a particular field, you know, excellence may not be something which we can achieve every single day. Every single day somebody may say, I want to be at my 100% performance. No, some days we might be at 90%, some days we might just, even with our best efforts we might be 60%.

Some days we might be in a zone, we can just 100%, we feel as if we have gone beyond 100%. So, one of my friends, he is quite humorous. I gave a talk, he attended a talk and he said, that, you know, your talk was so good.

It brought a 360 degree change in my understanding. Now, a 360 degree change means there is no change. That was it.

Very polite way of saying that. It was not a very good talk. So, I said, that is a very good way of telling it is not a good talk.

So, the thing is that we may want to, but we cannot be at our best, the same level every day. So, life is a matter of recognising where we are and what we can do in that situation. So, broadly speaking, you know, we keep the big things big and we keep the small things small.

And then periodically we may also have to assess that maybe some things may move from this category to this category. Some things which were big may become small afterwards for us. So, that happens with time.

You know, maybe when we are in our 20s and 30s, you know, making our mark in the world, making an impact in the world becomes very important for us. But maybe as we go to 40, 50, at that time, you know, the close connections with people, that becomes more important than huge popularity. Things change for us with time.

So, if we are to general extent aware, what are the big things in my life, then when we are letting go of certain things, our focus is not so much on what we are letting go of. Our focus is more on what we are taking up. Say, if we go to a party or some ceremony or some get together, where we are networking.

Now, we may want, there are many people we could meet over there. But if we have some short list, okay, these are three people I want to spend some time with. If those people are important for us, we spend time with them.

Now, others, when we have to say no to them, you know, okay, I need to go there. If we don't have anyone else to go to, then saying no to this person will be very difficult. But, you see, I have to meet this person and can we talk later sometime.

So, generally we should focus on what we are letting go of. We should focus on what we are moving towards. In general, to put something behind us, first put something ahead of us.

We have got a question over there. Do we have a mic? So, in Bhagavad Gita it is clearly mentioned that whatever you do, you have to do it for a higher purpose. So, in the Bhagavad Gita it is mentioned that you have to do it for Krishna.

So, my everyday question that I face is that, so whatever normal things that I am doing, let's say for example, I am studying. So, how I should connect with a higher purpose so that the result, success, it doesn't matter to me. So, we were having this discussion yesterday with my friends.

So, what's your take on this? Yeah, it's a good question. So, I would say three things. First is, the Gita doesn't say success shouldn't matter to us.

Arjuna wanted to become a great archer. So, there is one verse which is often quoted in the Gita that is 247, karmanyeva adhikaaraste ma phaleshu kadachana. That talks about results and that talks about non-attachment to results.

At the same time, just six verses before that, 241 is vyavasayatmika buddhi ekeha kurunandana. That is have one goal and be fixed in one goal. Don't be dissipated by having hundreds of desires which we are pursuing at the same time.

Bahushakayanantasya buddhayo vyavasayena. So, goals it is saying yes to and what about results? It doesn't don't care. It says don't be attached.

So, what does this mean? See, for all of us, whenever we want to do anything worthwhile, having a vision of what we are trying to achieve, what we are trying to become or what we are trying to change in the outer world, that is important. Right? These all things are created twice. The greater the clarity of our mental image, the more will be the energy and the motivation that we have to work to implement it.

Even the war that happened after hearing the Bhagavad Gita that Krishna spoke to Arjuna, everyday Arjuna would have targets. I will target this particular division of the opposite army or this particular general. So, goals are vital.

Now, the difference between goals and results are goals come before the action. That is what enables us to do the action well. And results come after the action.

So, now, the difference is that the Gita explains that when we get results, that we often think that I did the action and I will get the result. So, if I do some action worth hundred, I should get the result worth hundred. That's what our general expectation is.

However, the reality is in life sometimes you may do action worth hundred and we may get result worth ten. Sometimes we work on a project, we do a lot of the work of the project and then when the results come out, our name comes just as a footnote in the project and somebody else steals the credit. I feel like this is unfair.

Isn't it? And it is. But if you are honest, you know, we may also notice that sometimes we do a little work and then we get a lot of results. Sometimes we may join the project towards the end of that project and that project becomes spectacularly successful and then we also become celebrated as a part of the victorious team.

The successful teams or trailblazers or whatever. So, life goes both ways. So, what the Gita says is that when we get results, it is not just because of our present actions.

These are present actions and then there are our past actions also. So, sometimes those past actions may be negative and because of that the results we get right now may be reduced. Now, this is not that difficult to understand.

Say, if we had been rude to someone in the past and now we are being nice, we are being polite. We are being polite but that person is cold to us. Now, he says I am being nice, why are you not being nice to me? Well, the past actions also matter.

Impressions are created. So, our past actions also shape the results. Conversely, sometimes our past actions may be positive and because of that we may get more results than what we deserve now or what we merit in terms of our present actions.

So, if you look at this over here, when we want to set a goal, that setting a goal will inspire us to maximise the present effort that we are doing. Present effort is what is in our control. Now, to maximise that having a vision of the goal that we want to achieve is helpful.

But after we have done the present effort, we understand the results are not determined only by the present. So, sometimes the results may not come and that we should be ready to accept that. So, now exactly in what situation, what will be the percentage? Sometimes it could be 100 here and 0 here.

It's entirely determined by present action. If I put my hand in fire, my hand gets burnt. It's entirely in the present.

Sometimes it could be entirely the past also. That the results come that I am just sitting somewhere and I am doing nothing and suddenly a fire occurs over there and I get trapped over there. So, life is complicated.

And if we become too attached to the results, the problem is we often start basing our self-worth on things that don't really define us. So, let's put it another, this is an important question and it's, see all of us will experience loss in life. Maybe we might lose an opportunity for advancement in the career.

We might lose, I am not passing an interview. We want to crack an interview but we get cracked by that interview. So, we may lose a relationship.

Loss will happen in our life. How do we process that loss is what is up to us. We may process it objectively saying I have lost.

Ok, I had this opportunity, I lost it. This the Gita says is sattva. It's objective way of looking at it.

We may process it as I am lost. So, here it's not just opportunity, it's almost a sense of purpose we have lost. This is much more damaging.

But we may also process it as I am a loser. Now, once we start processing this, this is not just damaging, this can be devastating. If you are in a relationship with someone who we consider to be a loser, we want to end that relationship as quickly as we can.

We want to break up. Now, can we break up with ourselves? We can't but sometimes we can try. In many ways suicide is an attempt, a tragic attempt to break up with oneself.

So, this happens when we over identify with our results. When we over identify our self-worth with other results that we are getting. That is when we may start thinking whatever we are doing is worthless.

So, I'll just conclude with one more visual over here. We can consider that our present actions are there. Gita used the word karma.

So, we have our present karma that can be positive or that can be negative. Means we are doing something good or we are not doing it. And our past karma can be positive or it can be negative.

Accordingly, we can have four quadrants over here. So, which among these quadrants do you think is the best place to be in? The fourth quadrant, isn't it? So, this is where our actions seem to have multiplier effect. Have any of you heard about the term midas touch? Midas touch is where it's from the Greco-Roman mythology.

A person touches whatever they touch, it turns into gold. Like some people they seem to have, some people are start-up geniuses. They start a company as gurus.

I was three months in America on a speaking tour. So, one boy in Florida, he came to me and after a talk he asked me, have you heard of midas touch? I said, yes. He said, I think I have got the reverse midas touch.

Whatever I touch seems to be falling apart. All good things seem to get shattered. So, sometimes we can get caught in our head.

So, I replied to him, don't be so proud. So, it's just we are going through a bad phase. So, if somebody is having a reverse midas touch, that means which quadrant are they in, likely? First basically.

Present karma is positive. I am trying to do something good but nothing seems to be working. So, the thing is all of us, we would like to be in the fourth quadrant.

But we cannot always be in the fourth quadrant. That's because the past karma we don't know and we can't really change it right now. But if we can't be in the fourth, at least we can be in the first.

That means among these four, these two are considered to be good. At least we are doing our present properly. Now, this is the best but this is also good.

So, karmanye vadhika raste, don't be attached to the results means that even if the results don't come, don't devalue your work. And certainly don't devalue yourself. Now, among these four quadrants, which is the worst to be in? Second? Okay, yes.

Second is actually bad. But third is in many ways the worst. Why? Because we are deluding ourselves over there.

Like we are not doing anything good but still because of the past some good results are coming up. You know. Like sometimes in cricket, a batsman may just swing a bat at random and somehow even if it doesn't, it's off, the bat hits the edge but still the ball goes for boundary.

Doesn't go to anything. The batsman is struggling, I am a great batsman. Well, you are not a great batsman, you are just swinging, you are just being lucky over there.

So, sometimes our present actions may not be good but still we might be getting results. So, this is in one sense worse because two things, it can be deceptive, we are deceiving ourselves thinking how good we are and it can also be destructive. Destructive because? See, because our past is good, we might be able to, we might be doing some harm but our past positivity will protect us from the results of that.

Say, somebody is very powerful. Then somebody becomes the head of state of a particular country, maybe they get elected. They can do a lot of corruption.

As long as they are in power, they might be able to protect themselves. But their power is not going to be permanent. And then all the consequences hit them.

So, the point of Karmanyavadika, that particular verse is that focus on what is in our control. So, do our part, so have goals so that we can be inspired to do our present karma wholeheartedly. At the same time understand that results come because of other factors also.

So, that's why don't over identify with the results. Don't equate our self-worth with the results. So, does it answer your question? Thank you.

Yes, one more question. So, I have learnt a lot that in the individual, the milestones, for example, like a person is going to marry or he or she is going to marry, the income he will generate over the lifetime is always fixed. My question is that is it true? And secondly, if it is true, all the milestones, for example, the death… What is the word you are using? Mysoon.

What is the word you are using? Milestones. Milestones. Ok.

I heard Mysoon. Ok. Milestones.

Ok. Yeah, right. Go ahead.

So, for example, marriage, income is there and when the person will die. So, my question is, is it true that it's always everything is predestined? And if it is true, then is there anything that we can do to change or influence that? Yeah. Was you are asking this question predestined? Yeah.

See, it's difficult to know for sure. I will talk first in principle and then I will talk about how in practise we can apply this. See, all of us have some karma baggage that we get from our past.

So, this karma baggage is itself called as destiny. Daiva, kismet, fate, different traditions have different words for it. That now this is we could say in the path of our life journey this is like a cloud that's hovering about us.

Now, one major instalment from this karma baggage we get at our birth. The family we are born in, the country we are born in, the kind of complexion we have, to some extent our genes shape or whatever it is, our IQ level is at least to some extent fixed. Some talents we have.

So, we get one major instalment at the start. And then throughout our life there are these instalments which keep coming. So, now when these instalments keep coming, the broadly the quantum of the karma baggage that we have that is fixed.

And those instalments are going to come at particular times for us. Now, does that mean that there is nothing in our control? No. Let's take two distinct examples.

Say, we are going to be betrayed by someone. It's very painful. Betrayal can be one of the most devastating experiences in life.

Say, we are going to be betrayed. May be in relationship, in business, whatever. Now, during this life if we have been kind and polite and helpful, then we can look at it two ways.

Then after that somebody betrays us, that may hurt us even more. You know, I am such a nice person. I am such a good person.

How could somebody do like this to me? And somebody may start thinking what is the use of being a good person at all. Anyway you get betrayed. Well, that's one way of looking at it.

The other way of looking at it is that because we were kind and helpful and polite, that person may still betray us, but at that time others will come to help us. But if we are mean, if we are manipulative, if we are selfish, then also that person will betray us. But when we are betrayed, nobody will come to help us at that time.

So, we could say that certain events that happen in our life may be fixed. But the impact of those events can be changed by us. So, now is it specifics like whom we are going to marry or how much we are going to earn? I doubt it.

Because see, the word Krishna used in the Gita is gahana karmanogati. Gahana is, it's very difficult to understand exactly how karma works. So, many times, I have written a book on reincarnation.

We call it demystifying reincarnation. So, I have given many case studies by scientific researches of past life memories and other things. So, whenever I speak on that topic, one question often comes up is do we have a soul mate? Is it that when we come in this life, there is one person meant for us? Well, the general way I answered, first focus on the soul, then worry about the mate.

Just try to understand yourself. Try to become the best version of what we can be. So, yes, we could say the total quantum of happiness and distress that is destined to us from our past, that is fixed.

But if we start saying that the person whom we are going to be with is going to be fixed, that would mean that say, if one person makes a wrong choice, if A is meant to be with B and C is meant to be with D and E is meant to be with F, if A chooses to be with D, then what happens? Does everybody else's destiny change because of that? No. So, the understanding would be that a more, you could say, refined understanding would be that the quantum of relational pleasure and pain that we are going to get is fixed by our past. Now, that does not mean the entire relationship is pre-programmed.

With whom we will be with or what all will happen in the entire relationship. Now, even when say two people are quite incompatible, they may discover their incompatibility but they may decide that we are committed to this relationship, we will work out the differences. So, by learning to become more understanding, learning to become more empathic, what could be a very difficult relationship can become a more manageable relationship.

Sometimes that may inspire both to grow. See, when I say, you know, we come closer and become better. So, sometimes you become better but you don't come closer.

It also happens like that. Yeah, you know, yeah, being with you makes me, makes me a better person but you know, you push me to become better too fast. So, don't come so close to me.

It may be like that for us. So, it's not exactly that the specifics are fixed. That's why, so, this is the principle.

So, now, in terms of the practise, the best way to look at it is that we exist at the intersection of the past and the future. So, the healthy way to function and unhealthy way to function. The unhealthy way is often we think that the past was the domain of free will.

Oh, if only I had done like this, if only I had spoken in this way, if only I had made that choice. And thinking like that, we keep lamenting, we keep resenting, we keep putting negativity in ourselves. And we think of the future as the domain of destiny.

Oh, you know, if I get cancer when I am young, what's going to happen to me? Or if a drunk driver hits me and I get permanently injured for life, what I am going to happen to me? So, we look at the future as if it is destined and this fills us with unnecessary anxiety, even panic. And thinking of free will, this causes us lamentation. The healthier way to look at it is, this is a negative way, the positive way is to look at the past as the domain of destiny.

So, what happened was meant to be. Look at the future as the domain of free will. And in the Mahabharata, before the war and after the war, there is a conversation between the same two characters.

Vyasa talks with Dhritarashtra. So, before the war, a number of sages come to Dhritarashtra and Duryodhana urging him to give up his obstinacy and to not antagonise the Pandavas by fighting against them. So, when Vyasa gives this advice to Dhritarashtra, at that time Dhritarashtra says, O King, O Sage, if it is, Vyasa tells him, stop your son, otherwise your entire dynasty will be destroyed.

And Dhritarashtra says, O Sage, if it is the will of almighty destiny that my dynasty be destroyed, then who am I, a tiny mortal, to stop the will of almighty destiny? So, Vyasa becomes very grave over there. And Vyasa says that, O King, it is very difficult to know what is destiny. What is for us humans to know is what is our duty.

Contemplate, O King, what is your duty in this situation? Do you have a duty only to your son or do you also have a duty to your brother's sons? Do you have a duty to larger kingdom that you are part of? And based on that make a decision. Now, after the war, when the entire, when all his 100 sons have been killed and he is in utter misery, at that time Vyasa Dev comes to Dhritarashtra and says, O King, do not lament. This war was destined.

Then we say, was it destined or was not destined? Well, human agency could have changed some things. You know, maybe the Pandavas, the Kauravas had to die, they might have died in some other way. But it doesn't have to necessarily be a bloodshed, a terrible bloodshed which caused millions and millions of people to die.

Or they could have suffered some other pain and they might not have died. See, what is it? Another way to understand this is that even if the pain that we are going to suffer is fixed, but still when that pain comes also matters. Suppose in the course of our life, we are going to have say four big adversities in our life.

You know, maybe we are going to lose a lot of money, we are going to be betrayed by a close person, we are going to meet with an accident, we are going to get some terrible disease. Each of these could be very very painful. But if all four of these happen at the same time, that would be unbearable.

On the other hand, if these four happen over say 10-10 years each, they will be more manageable. So, if somebody learns to be, lives healthy, they eat properly, they have a good exercise routine, they take care of their health. They might still get some disease, but instead of getting it at the age of 20, they will get it at the age of 60.

And maybe that is better. They face other problems at other stages of life. It's not that they are weakened or impeded throughout their life.

So, that's why never devalue the power of our present endeavour. We don't want to overvalue it. So, in general, to conclude this, if we consider the western civilisation or western culture and eastern culture, in the western culture, broadly speaking, there is a lot of focus on present actions.

You raise yourself by your bootstraps. You achieve things in life. So, present karma is considered to be that decisive thing.

You work, you will succeed. Now, this has led to a lot of progress at a physical level. Physical progress.

All the technological advancement at least in recent recorded history has come from the west. But at the same time, we see in the west and wherever things are getting westernised, there is also mental distress. Because if we believe that the results are going to come by our own efforts and they don't come, then that failure becomes not an event in our life, failure becomes the definition of our life journey itself.

So, that is one reason where mental distress is a lot. Now, east, if we consider India, especially in the mediaeval times, the concept of destiny became too prominent. So, everything was thought as it's because of past karma.

And because of that, there has been a lot of physical stagnation. Or you can say even physical regress. That okay, some conqueror would come and conquer.

And the history of the world has been nothing like the, nothing to compare with the British rule of India. Even at their peak, the Britishers were only a few thousand people. And yet they were ruling for several million people, not just for one year, two years, for nearly 200 years.

So, it was just a lot of apathy at the physical level. At the same time, because of this, there was a certain level of mental stability. Even through lots of difficulties, even when there was famine, even there was terrible poverty, people somehow had that sturdiness internally to face it.

So, ideally is, if we can understand the roles of both past karma and present karma, we can have physical progress as well as mental stability. So, physical progress, we can strive for it by knowing that our present actions do matter. And by understanding that our, that sometimes because of past actions, despite our present efforts, results may not come, we can also have that mental resilience or mental stability.

Okay. Sorry for that very long answer. But I think that is sort of related to a lot of other issues.

There are few people with questions. Yeah, we have a mic. So, you talked about the 3.41 goals, Krishna said, focus on one goal and keep your energy towards that.

How does a person decide what is that one goal and what is the other goal? My understanding is that, that one goal does not have to be fixed throughout life. When we are doing something, we need to be wholehearted in doing that thing. We all play multiple roles in life.

When, if you look at the context of the Gita, Arjuna has to fight against his relatives, especially his elders, Bhishma and Drona and that he is finding unbearable. So, Krishna is telling him at that particular point, now you focus on your role as a warrior. So, we all have multiple identities, you know, at a functional level.

So, Arjuna is a warrior. Arjuna is also a leader of a dynasty. Now, as a leader of a dynasty, he would not want people of his own dynasty to be killed.

But the role that he is playing at that particular time is that he is a warrior. And members of his own dynasty, including his elders, have chosen to fight on the side of vice, on the wrong side. So, he says, you focus on this role and focus on the goal corresponding to that role at that particular time.

Now, at other times, we may have another role. And we focus accordingly. So, in modern parlance, sometimes we use the term of which hat are you wearing.

We all have to wear different hats at different times. So, based on where we are and what we are doing, we will have to sit, focus, prepare a goal accordingly. Yes, you can pass the mic.

Very good. And that is why then you are spending your time looking for that purpose and finding that purpose. So, what is your take on, are we just energy? We are here for something.

Where are we headed? Do we focus on the materialistic world so that human evolution can just keep happening and we just contribute to that or should we focus on something more? Yeah, it's a good question. In general, we humans have two broad things that we seek. One is we want to be peaceful.

We don't want to be agitated. We don't want to be stressed. We don't want to be distressed.

We want a certain level of peace. But at the same time, we don't want peace alone. We also want to do something in our life.

We also want to be purposeful. And both of these are aspects of our very existence. So, you could say peaceful means where I am, I want to be at peace with myself.

I want to be at peace with my environment. If we are at a place where we hate, we hate that place or we are at a place where everybody hates us, that's not a comfortable place to be. We have to have some working dynamic where even if we have some unpleasantness, let's work it out.

Even if we can't like it, even if we don't love each other, at least let's respect each other, let's like each other and work out. So, we want to be peaceful. So, we could say peaceful is more about the present.

But at the same time, we also want to feel that we are going in some direction. That we all have a very innate longing that we want to become better. We want to make things better.

We want to have that feeling, that sense of agency that we can be a part of making things better. So, in one sense, being purposeful is about the future. Nowadays, lot of people say live in the present or be in the present.

Now, that's important but that's not the whole story. Live in the present, don't live for the present. The whole of human progress has happened because we have the capacity to look at the future and prepare a better future.

Animals, whatever be their positives, they don't have that capacity to consciously foresee the future. Some animals may prepare underground place for them to hibernate when they are in the, it's cold. But the same place more or less they prepare generation after generation after generation.

We humans can consciously foresee the future and improve it. So, there is a tension between this peaceful and purposeful. So, quite often when people nowadays turn towards spirituality, it's you know, life is filled with so much stress, so much agony.

I just want to calm myself. I want to come to peace with myself. That's why spirituality is often associated with peacefulness.

But that's only one part of it. So, we are energy but we are not energy in the sense of say like electrical energy which is just flowing or hydroelectric or just like a passive existence. We have agency, we have consciousness.

We want our life to matter. So, in that sense, if we consider one metaphor to understand it is that say there is a mountain and from the mountain a river is flowing. So, the river ultimately is meant to go to the ocean.

So, spirituality tells us that ultimately we are meant to become realised, we are meant to become enlightened. We are meant to attain as in the Vedic tradition says, we will attain moksha, we will get liberated from this whole existence. At the same time, while the river is going towards the ocean, each river will have to find its own path to the ocean.

And while it is going towards the ocean, it can provide life sustaining water to hundreds and thousands and millions of life forms. So, that way each one of us, yes, we are meant to grow spiritually and have spiritual energy. We are meant to become lovingly united with the ultimate.

At the same time, while we are going in a life journey, whatever abilities we have, whatever opportunities we get, we are meant to use them positively. So, that we can do good in the world. So, that we can make, we can live for future generations of world and at least slightly better than the world that we inherited.

Okay. Thank you. Yes, please.

You had a question? Yes, please sir. I have a follow up question on what she was talking about. Like when we are trying to build on one goal that we have, the essence of the goal keeps evolving over a period of time.

Now once, like the way I have understood Bhagavad Gita is that we are focussing on helping ourselves to take action. And this is something that we are supposed to do. This is, you know, we are the people as you mentioned.

But a lot of times, let's say for example, when the war finished and Arjuna lost all of his relatives, there is a lot of emptiness in that. And when you are a leader, when you are making these decisions, yes, I make a different decision at times. But when I have to live with those decisions and life feels meaningless after that, a lot of times.

Because some of those decisions can be very challenging. How do you live with that? Yeah. That is, see, the Mahabharata is throughout a search for dharma.

Every book, the books in the Vedic tradition, every book has a driving question. And the question of the Mahabharata is dharma. Now dharma as it is understood in the Mahabharata, it is not religion.

Although that is one current meaning that is acquired. It is not even duty in the sense that somebody has obligated us to do something. It is more the right thing to do.

And when you talk about the right thing, it can be in a moral sense, in the sense of morality. But the way the Mahabharata analyses it is not just morality. It is also in the sense of meaning that how can we do something meaningful.

Sometimes life just seems so meaningless, so chaotic. So, some choices are not necessarily moral choices. Okay, should I take this job or should I take that job? Should I marry this person or should I marry that person? Should I pursue a career in this direction or that direction? This is a matter of individual meaning for us.

So, morality may be a part of it but not always. So, when we talk about the right thing, what is the meaningful thing to do? Or what is the more meaningful thing to do? Now, how do we determine this? That is not easy. Broadly there are three factors.

There is the content of the action that we are doing. What is it that we do? So, for example, speaking the truth. That is normally considered to be a good thing.

So, some people may say, okay, whatever are our responsibilities for others. Okay, respect your elders. We could say the content is good.

But life is not that simple. We also have to consider the intent. And then we also have to consider the effect.

So, what is done? Why is it done? And what is the result of it? Now, in many ways the Mahabharata is exploration and evolution about which of these factors is important. So, for example, Bhishma throughout operates on the principle of content. That I have given my word that I will be the protector of the Kuru king.

And that's what I will stick to. But what if the current Kuru king, the current king of the dynasty is acting in ways that will cause a destruction of the dynasty. Should one stick to that or not? So, Bhishma sticks to that particular ethics.

Is it wrong? Well, he operates with a particular paradigm and the effect of this is terrible. So, dharma is not easy. Now, Yudhishthir also operates by that paradigm initially.

That's why when he is called for a gambling match, he personally has no interest in gambling. But he says, if we gamble, we will fight. It will lead to disaster.

But he feels that I should obey my elders. And Dhritarashtra has called him for gambling. So, he is my father figure.

So, I should listen to him. But then when all that happens thereafter and he sees that when Draupadi is being dishonoured and then this is the bride in his own family. And Dhritarashtra does not stop that.

At that time, he has to do some real serious recalculation. He says that obeying such elders is leading me to Adharma. And that's why at the end of the exile, when again Dhritarashtra sends a message to him, you know, kingdom is temporary.

For a temporary kingdom, why do you want to fight against your relatives and cause a terrible war? Just stay in the forest. He doesn't say I will listen to my elder over here. He says, you know, I never said I want a war.

It was in your presence that an arrangement was made. That we will stay in exile and after that we will get our half of the kingdom. I am only telling you that what was made, the arrangement made in your presence, we have honoured our part.

You please get your son to honour his part now. So, categorical ethics is we take one thing and that's all that matters. So, it could be the content matters alone.

Or some people say my intent was good and that's all that matters. Well, not necessarily. At least sometimes the road to hell is paved with good intentions sometimes.

Somebody may want to do some good. If I am not medically trained and I try to do a surgery for someone, my intent may be good, but the effect could be a disaster. So, categorical ethics means you just take one thing.

Now, utilitarianism is just look at the effect. The effect turns out to be good, then all is well. Well, not necessarily all the time.

Do the ends justify the means? Well, sometimes you may say for the ends we can go to the means. But the problem is the means that we choose, they don't just lead to certain ends in the outer world. They also shape our value system.

They change us. And that's why overall all three need to be considered. And we don't have to be too hard on ourselves.

Sometimes we may have good intent. Sometimes we may do an action that also seems sensible in terms of content. But sometimes the effect turns out to be bad.

So, what can we do at that time? That is just the way we live. And that is where the Mahabharata focusses on dharma. Dharma is largely human responsibility.

It is we who have to choose the right thing to do. But dharma is complemented by bhakti. Now, bhakti is the understanding that there is a higher divinity.

That shapes our ends. It doesn't determine completely but it shapes our ends. And that's why with bhakti we understand that okay, we have to try to make good choices as much as we can.

But there is a higher plan that is working in our life. And therefore, this bhakti gives a certain level of faith that what happened to us. What happened to us? Oh, this person did like this to me and that person did like that to me.

What happened to us? With the passage of time, if we have the faith, the shraddha that comes through bhakti, time may reveal that what happened to us actually happened for us. Now, how exactly that will be? Let me take some time. So, yes, we may pursue one particular goal, we may achieve it, but afterwards we feel some emptiness.

Now, does that necessarily mean that our entire pursuit of that goal was worthless? No. It is that we evolve in time and what we thought was of particular worth at a particular time, after sometime we realise, okay, maybe that's not that important. So, one result of that could be rather than thinking I just got emptiness, we can see that it has actually helped me to understand myself better.

That what really matters for me, if I had not gone through this experience, I would have still been living under the conception that this is what is most important. But now after achieving this, okay, I have understood that this is not the most important thing. The other things that also matter, okay.

Can I have one question from you? Thank you Guruji for this session. I just wanted to ask what is your best interpretation of the Bhagavad Gita? I have tried multiple books but I have not been able to get the satisfaction that I get from these talks like this. So, what do you think? Where can I read more about the Bhagavad Gita which we so sincerely want to know? See, the Gita is a book that has been studied by millions for millennia.

And it is a book which we all can mine for meaning and different people will find different meanings in it. So, in philosophy there is always this tension between truth and meaning. Now, sometimes you say truth and meaning go together but it's not necessary.

What it is really and what it means for me. These are two different things. In any problem we are trying to solve, what is the truth? Say for example, if there is a lot of violence in Kashmir.

Now, we may say that why is the violence there? Because it's because of religious extremism. That's one cause. That may be true.

But another cause could also be that there is economic deprivation. And if we do economic upliftment, the problem will go away. Now, when we have to solve a problem, we cannot focus on all the causes.

When we have to take action, we have to focus on limited number of causes and address them. So, truth is what exists. Meaning is how do I make sense of it.

So, to some extent any search for meaning requires a slight truncation of the truth. Because if we decide economic development is the way to solve the Kashmir problem. But then there could be very wealthy people who still also become terrorists.

So, then that is not explainable. This is the strategy I am going to take. So, in general, with respect to the truth of the Gita, the Gita was spoken thousands of years ago.

And Sanskrit is not an easy language to understand. So, if we try to go towards like what is the definitive understanding of the Gita, that can be like an endless search. And how will we know unless we can get to talk directly with Krishna.

Was this your meaning? We can't know that. But we can look at how it can make sense to us. How it can help us to make sense of our life.

So, I have studied the number of Gitas. I found Gita by Swami Prabhupada. It's called Bhagavad Gita as it is.

It is very empowering in terms of helping us make sense of our life. So, one of the key things the Gita teaches is, okay, let me put it in three parts. One of the key things the Gita teaches is that we don't exist in isolation.

That our life is not just about what happened to us and what was done to us and what was done by us. Our life is a part of a higher plan. So that there is a higher divinity of which we are a part.

And if we learn to harmonise with that higher divinity, that means we learn to through spiritual practises, connect with that higher reality, then each one of us can actually increase the meaning in our life. So, I like to summarise the Gita's teaching in three points, A, C, D. A is accept. Accept that whatever is happening in our life, it's not just my mistakes and this person's manipulation, that person's.

There is a higher plan for our life. And then C is commit. Commit to doing our part.

Arjuna was told accept that because of circumstances beyond your control, now you have to fight a war that you would much rather not fight. But it is there. Stop fighting against the things as they are.

Accept that this is how it is. But within that commit so that we can make a positive difference. So, to some extent the Gita's teaching on karma helps us to accept.

We all have certain past karma baggage because of which certain things may come in our life which we may not like. So, accept through karma. Then commit to doing dharma.

Dharma is what can I do right now which will help me to maximise the meaning in my life. And while we are trying to do dharma, life can still become overwhelming. Okay, this problem is there.

I tackle this problem and ten other problems come up. That's why we need to be able to turn off. We need to be able to connect with some higher reality.

That is transcend. Transcend through bhakti. Through yoga ultimately the Gita culminates in bhakti.

What that means is that we understand, say when we are going through life, for us initially the world is very big and the spiritual, the divine is small. And we want to function in the world but as we grow spiritually what will happen is the world will be not that big and the divine will become bigger for us. So, when the world's ups and downs are there, we may go way up and way down with those ups.

But if the world itself becomes smaller for us, then what will happen is the ups and downs will also not affect us so much. So, by this vision two things happen. We become with respect to the world, world's ups and downs, we become externally peaceful.

Externally peaceful because the world will have its ups and downs but the world is not that big. At the same time we also become internally purposeful that I want to do the best part that I can making a difference. So, through bhakti the world becomes smaller for us and that's how we can stay peaceful.

We don't lose perspective. Our emotions don't get the better of us. We don't overreact to situations.

At the same time that doesn't mean we become passive because we are a part of the divine and we are meant to play a part over here. So, that's the earlier tension we talked about being peaceful and purposeful. So, with respect to what happens to us, we stay peaceful.

But with respect to what we are meant to do, we stay purposeful. Thanks a lot Guruji. Like it was really insightful to hear like so much from you and I think a lot of people over here are actually enjoying what you are saying.

So, thanks a lot for all that knowledge. I've got this one question which I think a lot of people would relate to over here. So, what I wanted to ask is like what is leadership as per Gita and what are the some core values that every leader must have irrespective of the field they operate in? It's a long question.

I'll answer briefly. See, broadly, I have written a book called Gita for the CEO. It's published by Harper Collins.

It's a national bestseller. So, with respect to leadership, I talked about it over there. There is a position and there is a disposition of leadership.

Now, position is where it's more or less externally bestowed upon us. Now, we are appointed as the lead of a particular group. So, position is external.

Disposition is more internal. What is the disposition of leadership? Disposition is that, position is the value that the world gives to me. Disposition is the value that I bring to the world.

So, a leader by disposition is concerned whenever they meet someone. It is not that what that person can do for me. It is what I can do for that person.

Now, of course, we may have a particular bigger responsibility and that person is going to be engaged in that role. But through that, I don't just want to get the task done. I want to help this person also to grow.

So, if we consider both Krishna and Arjuna, they were leaders more by disposition than by position. Although Krishna was born in the royal dynasty, Krishna did not get the royal kingdom on a platter. Right from the life, his birth there was a threat to his life.

And he had to live in Vrindavan, he had to come back, he had to overthrow the king Kamsa. He was a tyrant. And even after that Krishna did not take the position of a king.

He made his grandfather, who had been usurped before, that person, Ugrasen, he made the king. And he stayed in the role of a advisor and protector for the king. Now, Arjuna was also a leader more by disposition than by position.

Arjuna was not the eldest brother. Arjuna was not even the strongest brother. In one sense, you could say that Arjuna got a very difficult situation.

Why? Because if you consider among siblings, sometimes you meet two siblings, you want to see what are the similarities, what are the differences. So, if you look at Yudhishthir and you look at Bhima, it is difficult to conceive of two siblings who are more different than these two. See, Yudhishthir, both of them were warriors, both of them were Kshatriyas, but Yudhishthir was more like a Brahmin Kshatriya.

That means he would bend backward to try to avoid conflict. In contrast, Bhima was a Kshatriya Kshatriya. You could say he was Kshatriya squared.

He would be itching for a fight. And now Arjuna had to be in between. He was younger in age to both of them and he had to act as a balancer between the two.

So, he did not get leadership handed on the platter. So, both of them were more leaders by disposition than by position. And yet, this is the situation I am in.

So, disposition means whatever the situation I am in, how can I add value? Now, of course, if the world gives value to me, I will be able to add more value. That is there. Now, if we have some wisdom to give, if we get a podium from which we can share the wisdom, it can reach more people.

But we can talk at a one to one level also and we can add value. So, now the position of leadership, we all would like to acquire it. But to some extent, it may take time.

It also, again going back to our earlier discussion, it depends on our past karma as well as our present karma. But the disposition of leadership is something which depends on our present karma. So, each one of us can try to maximise the artha, the value that we bring into whatever situation we are in.

And if we do that, then from wherever we are, we can be a leader. Thank you. Is there anyone else? Good afternoon, Guruji.

Thank you for this session. I want to ask you a question about life. So, we in this populace world, we come from all different walks of life.

So, for most of us, understanding of what is right and wrong is different. It's different. So, how do we understand what's right and what's wrong? And then how do we stand up for what's right and against what's wrong? And then in this world, most of the roles are done by people close to us, such as in Mahabharata, the position where Vishnu was in or Dronacharya was in.

Yeah. I'll answer briefly. We can talk more one to one afterwards also.

So, in general, right and wrong, there are, with respect to morality, there are two extremes. One is, let's talk about right and wrong first from the moral perspective. Then I'll talk from the meaning perspective.

So, when we talk from the moral perspective, the two extremes, one is to consider morality to be absolute. That means that, you know, that somewhere somebody has given some codes. And this is right and this is wrong.

And even if we don't know it, we'll suffer if we act wrongly. That's one way of looking at it. Now, the other extreme is to consider it to be completely relative.

So, moral relativism and moral absolutism. Now, we may tend towards, we may recoil from moral absolutism in today's world and we gravitate toward moral relativism. But actually no one can be a moral relativist completely.

Because I was speaking in Amazon in Seattle and there one person asked me this question about moral relativism. So, I told him that, is there anyone in the world right now who is doing something that you consider to be wrong? He said, of course. You know, there are sexual predators, there are child abusers, there are terrorists.

And I asked him, do they think that they are doing it wrong? If morality is simply what I think is right is right for me and what somebody else thinks is right for them, it's right. No, they may think it's wrong. They may think it's right, but still it may be wrong.

So, morality cannot be completely relativised. So, after that when one of the senior executives of Amazon was there, he came and told me that, this is a company which is fully for profit. But they said that when we have apparel, we have clothes which we advertise, for adults, males or females, we may have people wearing those clothes and showing it off.

But for children, we don't advertise apparel with clothes. With clothes being worn by children. Because we don't want to encourage any perverse desires in people.

So, he said that the point I am making is even they have certain boundaries. In western European history, the Nuremberg Trials are considered to be a landmark. Because many of the German leaders, when they destroyed the Jews in the Holocaust, they said we are simply following orders.

But the Nuremberg Trials decided that, that's not a satisfactory answer. There are certain human values which are to be preserved by everyone. Killing, gassing and killing millions of innocent people just because you are giving orders to do so.

So, somebody say, I am in the army, the ethos is I should follow orders. But no. You may be in the army, but you also are a human being.

You have certain responsibilities as a human being also. So, morality is not completely relative. So, morality, it's contextual.

Contextual means there are certain values which are right and wrong. But it's like contextual means that there is white and there is black. But it is not that all of reality can be divided into black and white.

In between there is much that is grey. So, morality is difficult to decide. But if a person has no moral compass at all, then we will not be able to function in any way.

Society will not function at all. So, morality is contextual. But contextual does not mean that it is relative.

Relative means, oh, it's just whatever you believe is right. No, there are certain things right, there are certain things wrong. But we have to consider context to determine what is right and what is wrong also.

So, that's the broad understanding of the Gita and the Mahabharata. Now, specifically for us in our situations, meaning that we bring to our life. Sometimes we feel, ok, you know, I don't feel my job I am doing is meaningful.

Or I don't find any meaning in whatever I am doing right now. So, quite often meaning is proportional to responsibility. That in any situation, whatever responsibility we take, ok, these are the talents I have, these are the opportunities I have, I will do the best that I can in this situation.

So, to the extent we take responsibility, we will find meaning over there. So, now we can infuse a situation with meaning by taking responsibility. Now, that does not mean that some things may be more meaningful and some may be less meaningful for us.

That is true. Yeah, somebody might find a particular kind of job far more meaningful than others. But we may not be in a situation where we can go in that career right now.

Or we might be, as you said, in family where we are obligated that we have to do a particular thing right now. So, whatever we are doing, we can try to maximise the meaning within that. And in life, there are certain times when we get choices.

So, to go back to the discussion on destiny, so you can say life is like a tennis match. Right now the Wimbledon final is going on. Now, in a tennis match, sometimes we are serving and sometimes we are returning.

So, when the player is returning, the choices for the player are very limited. Now, wherever the ball comes, you just have to get the racket over there and get the ball back in play. When you are serving, that is the time when you have much more choices.

To serve forehand, backhand, serve into the body, what height. So, like that for all of us, in life we have choice points. Now, some choice points are very constricted.

Say, if you decide to come to IIM, now you have to follow the syllabus, you have to follow the educational module over here. Now, before you came here, you may want to decide, I want to go to this college, that college. So, that is the time when you are serving.

But once you come into a particular system, then we are returning. When we say, I want to change the system. Okay, you may want to do that, but you have to grow in power sufficiently to be able to do that.

So, we have to be returning. Say, for example, if I was supposed to give a talk today, then I would be serving. But if we decide to have this as a question answer format, then most of the time I am returning over here.

Is it? Whatever question comes, my choices are limited. Whatever questions you ask, I have to answer that. So, life is a combination of having more choices and having less choices.

So, when we have more choice, that's the time we can choose to steer our life in a direction where we naturally find it meaningful. But when we have less choices, then we have to create meaning by taking responsibility within those choices. So, I will conclude with one example over here.

There is that, some of you may notice when I came in, I need crutches for walking. I have polio. So, when I was one, I was given a faulty vaccine.

And because of that polio vaccine, I got polio. So, I have a relative in America, maternal uncle. And as soon as he came to know about it, he said, sue the doctor.

Now, this was in the 70s. My father is one of the most peaceful persons that I know. He said, the Indian legal system is such that if you sue the doctor, by the time the case comes in court and gets settled, we will probably be old.

So, now that it has happened, let us try to treat it as much as we can or try to help him become as mobile as he can. So, I have a friend in America, who in Florida, so he, when his wife was pregnant, there was some kind of complications. She was taken to a hospital and somehow there is a medical negligence.

And the baby that was born had cerebral palsy and a lot of other problems. So, at that time, he wrote to his guru, who is also my guru, and he asked, you know, should I accept this as my own past karma and should I just live with it or should I sue the hospital? So, my guru replied to him, he said that, my guru is Radhanath Swami. He replied that, you know, now that you have a daughter, it is your responsibility to take care of the daughter.

But at the same time, if you can get some support and assistance in discharging this responsibility, you should seek that support. So, he sued the doctor, sued the hospital and because it was a clear case of medical, not malpractice, but negligence. The hospital settled outside of court.

Now, the American legal system is such that, it is much easier to sue. I was in LA, I saw a big hoarding, big billboard, only two, three words. Who hurt you? That is basically an ad for an ambulance chasing attorney.

So, now, did my father do something wrong at that time? I won't say so. Our choices are constrained by our situations. So, he felt that it would be just a waste of time and energy.

But in America, it's not a waste of time and energy. So, the morality is individual. It is contextual.

It's not relative. When something bad happens to us, yeah, okay, this has happened, let's do the best that we can in this situation. This has happened, you know, we can get some people not to take revenge against them, but there has to be justice.

So, let's get some resources by which we can deal with the situation. So, that's why life will be contextual. And in general, trying to get a bigger picture of the situation is helpful.

So, if we have some spiritual guides or if we have some personal spiritual practises, that helps us to come out of the situation, look at it from a bigger perspective. And that will help us to take decisions more soundly. Okay.

Thank you. Okay. So, thank you for the lecture.

It was very enriching. Thank you to our panellists also for walking us through the discussion. So, one small request, we will share a QR code now.

And please share your feedback with us. So, in the same class, we all have seen 2×2 for operations strategy and other subjects. Today we got to know 2×2 for karma also.

And that was very interesting. And in the spirit of Gita again, as it implies as a gratefulness, we are grateful to many more stakeholders who have helped us organise this session. Yeah.

So, thank you to Professor Jaydev, Dean Admin, he is here with us for all his support. Thank you to Colonel Arvind Khan also. At the same time, SAC Welfare Secretary Jessica is here.

Thank you to her also. Thank you to Devoshi and Navya from Audio Video team for arranging all these things. Thank you to Basavaraju Garu, he is not here, but he helped us arrange classroom and all other stuff.

And last but not the least, to all the team of Chetanacharan Prabhuji who have accompanied there, Sournagarwadi Prabhu from Iskand temple and he is an engineer passed out with electrical engineering from R.V. college. He has dedicated his life for service. He is here with us.

Thank you Prabhuji. Thank you to Prabhuji again, Chetanacharan team. So, just share your feedback with us because we are planning to have more such sessions in near future.

And it will be helpful to plan in a better way. Thank you Guruji for addressing our questions with such confidence and clarity. Your answers offer not just perspective but also confidence, especially in the way you guide.