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New Study Of Bhagavad Gita Dec 22 Dr Shriniwas Janardan Kashalikar
New Study Of Bhagavad Gita Dec 22 Dr Shriniwas Janardan Kashalikar
New Study Of Bhagavad Gita Dec 22 Dr Shriniwas Janardan Kashalikar
New Study Of Bhagavad Gita Dec 22 Dr Shriniwas Janardan Kashalikar
New Study Of Bhagavad Gita Dec 22 Dr Shriniwas Janardan Kashalikar
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New Study Of Bhagavad Gita Dec 22 Dr Shriniwas Janardan Kashalikar

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  • 1. STUDY OF GITA Dr. Shriniwas Kashalikar
  • 2. December 22, 2009, 01:30 pm With reference to the statement implying “even the worst sinner” would get emancipated; in 4th, 9th, 10th and 18th chapters (p.86); a question still persists: Is it not true that such forgiveness would demoralize the well behaved and righteous individuals? Besides; in personal life, isn’t there a kind of condescending attitude in forgiveness? Firstly; Gita declares that even the greatest sinner can be emancipated. She does not say that “It is good to be a sinner!” Secondly, this declaration is to avert the dangerous guilt complex; that leads to self imposed ban on improvement and on attempt for emancipation. Thirdly Gita is an expression of objective consciousness. Hence she is devoid of personal vindictiveness involved in punishing and personal favoritism involved in justifying a crime. Gita is cosmic solution provider! She offers the
  • 3. eternal solution of cosmic blossoming to everyone, though the benefits would depend on the state of evolution of the recipient! In personal life; while practicing NAMASMARAN and studying Gita one begins to observe the inner world; to an increasingly greater extent as compared to the outside apparent world and notice the potentials of the worst possible crimes in the world; dormant inside! As a result, there is initially guilt complex for all the heinous traits inside; and also for being judgmental, and either vindictive (punitive) or supportive towards the crimes of others! At this juncture one realizes the need for forgiveness; devoid of vindictive and hence destructive punishment and full in corrective measures. I begin to realize that the only way, I could forgive myself in this sense; is by practicing NAMASMARAN, which is never destructive and always corrective!
  • 4. Moreover this would also absolve me from being vindictive or supportive to others’ crimes; and help me to help them; because through NAMASMARAN I would get linked with the megaprocess of universal blossoming that would help one and all! This way; NAMASMARAN helps me forgive myself and forgive others! NAMASMARAN also reveals to us supportive and corrective measures which may be required for our own and/or social blossoming and harmony, in the form of corrective behavioral modifications called PRAYASHCHITTA! This revelation through NAMASMARAN; helps us reconcile apparently contradictory statements in Bhagavad Gita about criminals; and also in transcending the dilemma of vindictiveness and justification!

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