New Study Of Gita Nov 26 Dr Shriniwas J Kashalikar

1 NEW STUDY OF BHAGAVAD GITA DR. SHRINIWAS JANARDAN KASHALIKAR

2 NEW STUDY OF BHAGAVAD GITA STUDY OF GITA Dr. Shriniwas Kashalikar DR. SHRINIWAS JANARDAN KASHALIKAR

3 NEW STUDY OF BHAGAVAD GITA NOVEMBER 26, 2009, 09:45 AM How can TYGA be superior to DHYNA? In 12th chapter there is verse, in which there is a clarification about the culmination; of study into knowledge or wisdom, of wisdom into composure of mind (DHYANA), of DHYANA into KARMAPHALATYAGA i.e. detachment from the results of actions; and of KARMAPHALATYAGA into peace. I used to wonder; how simple detachment from results or fruits of actions could be superior stage just penultimate to peace i.e. superior to DHYANA or contemplation of cosmic consciousness or true self! The detachment appeared simple and pertaining to mundane individual experience. Moreover, simply getting detached from one result of one action; could not appear to endow permanent peace, because one could perform innumerable actions and each time the question of detachment would arise. It is clear however, now, that the detachment has far deeper and cosmic meaning. If and when I realize that that I am a part of cosmic consciousness and KARMA is actually the manifestation of the universe, then I realize that detachment is actually not from personal actions, but from the universal action DR. SHRINIWAS JANARDAN KASHALIKAR

4 NEW STUDY OF BHAGAVAD GITA of the cosmic consciousness! Secondly the detachment is not from one or another action, but it is from all possible actions of individual consciousness including all subjective realm such intellectual, emotional, instinctual and physical feelings and actions. It also includes all the physiological, biochemical and biophysical actions going no in one’s body or rather being! Last but not the least; it includes peaceful and loving renunciation of everything subjective in nature and even the body at the end! Once this meaning becomes clear, it becomes clear how DHYNA culminates into KARMAPHALATYAGA and how KARMAPHALATYAGA culminates into or sublimates into peace! KARMAPHALATYAGA here is really the MUKTI or liberation and it is but appropriate that it is associated with peace. Can the all benevolent Lord punish? In 16th chapter, there are verses, indicating the fruit of hating the cosmic consciousness (Lord Krishna) in terms of going into abysmal births and miserable end (GATI). The meaning of these verses appeared to indicate the consequences of one’s actions and somewhat punitive nature of the Lord! This appeared in contrast to the kind and benevolent nature of Lord, so much emphasized by many saints. This appeared inexplicable, when one DR. SHRINIWAS JANARDAN KASHALIKAR

5 NEW STUDY OF BHAGAVAD GITA pondered over the verses in 6th and 9th chapters stating that even a sinner of worst kind gets liberation and in verse 18th chapter; stating that ISHAVR resides in every heart and governs and mobilized the living beings. Now it appears that the verses in 16th chapter relate to the ego of a person who separates him/her from the cosmic consciousness and hence makes one arrogant and hate his or her own connection with the cosmic self! In such a condition, the Lord probably implies that he or she would keep on reverberating in his or her own separated and hence painful, miserable and helpless state. If you experience the might of the shackling ego, you would agree with this! However, after coming into contact with Gita and getting immersed in Gita; he or she would begin to reorient himself or herself with the true self or cosmic consciousness and peace. This also you would agree if and when you experience! NOVEMBER 26, 2009, 02:00 PM What is equanimity? In 9th chapter, Lord says that for him every one is equal and He neither loves nor hates (in a personal manner) any one. DR. SHRINIWAS JANARDAN KASHALIKAR

6 NEW STUDY OF BHAGAVAD GITA This used be rather perplexing, on the background that He says that He would punish those who hate Him! Moreover it appeared absurd to equate good and bad people! I now understand that even as Lord can see the unity of the universe and the universe being present in Him and He being present in every heart, we do not experience this divinity residing in every heart, because we do not see it in our own heart! Hence due our personal biases and subjectivity we see individuals (including ourselves) as good, bad, simple, shrewd, cunning, crooked, vicious, vindictive, gullible, healthy, sick, happy, miserable etc. Gita implies that it is natural for everyone to evolve in this realization (because the Lord resides in every heart); which the Lord shares with Arjuna. All the means described n Gita (such as NAMASMARAN and many others not directly and elaborately described in Gita) take us to this realization. How are SANYASA and YOGA interrelated? In 5th chapter, it is said that SANYASA is not possible without YOGA (SANYASASTU MAHABAHO DUKKHAMAPTUM AYOGATAH…). This implies that SANYASA and associated peace devoid of vacillations is possible if the is loving bond (YOGA) is preserved. Renunciation with contempt or hatred is not true SANYASA and not associated with peace! DR. SHRINIWAS JANARDAN KASHALIKAR

7 NEW STUDY OF BHAGAVAD GITA If you have subtle dislike for you spouse and you decide to separate, then that is not SANYASA in true sense or renunciation in true sense! It is merely a reaction of hatred! Conversely, YOGA in true sense is bond of love with absolutely no expectations. YOGA is being free from i.e. renouncing every possible subjective consideration! If you like your spouse so much that you cannot bear the thought of his/her separation, then or you expect something from him/her then bond of love is not YOGA or objective impersonal love! Thus; hatred and subjective attachment; are responsible for mean, petty, prejudiced, inappropriate, unjust and suicidal or socially harmful actions; which are followed by perversion and/or bondage and suffering! This holds true for every kind of subjective hatred and love. Lord teaches us that renouncing per se is not true sacrifice with objective perspective i.e. SANYASA and getting possessed per se; is not objective love or YOGA. In the course of evolution you rise above this kind of hatred or subjective attachment. You learn and realize the rhythm of life. You learn to enjoy the supreme love and supreme sacrifice objectively. DR. SHRINIWAS JANARDAN KASHALIKAR

8 NEW STUDY OF BHAGAVAD GITA Thus SANYASA is rising above all the subjective framework and getting freed from it; and YOGA is the absence of resentment and presence of loving fulfillment (without any expectations) while you are rising! Further; it becomes clear, that just as SANYASA i.e. true renunciation; is impossible without YOGA i.e. bond of objective love, similarly; the YOGA the bond of objective love is not possible without SANYASA i.e. renouncing all ideas, ideals, ambitions, aims, objectives and other preoccupations; born out of subjective framework of mind! In other words, rising into objectivity is truly a self (subjective) less (detachment and SANYASA) and truly loving (union with the cosmic self i.e. objective love, or YOGA) act! It has been repeatedly said that NAMASMARAN can help in this! What is importance of SATVA GUNA with references to 6th, 7th and 9th chapters? It is said in 6th chapter that self control (moderation) helps an individual to attain YOGA. But in 6th, 7th and 9th chapters it is also said that those who worship me can attain me irrespective of their conduct. DR. SHRINIWAS JANARDAN KASHALIKAR

9 NEW STUDY OF BHAGAVAD GITA I think it refers to the fact that in general SATVA GUNA is near to revelation of truth. But that is not always apparent and perceptible to common man’s eye. Hence it is also said that Lord’s devotee instantly becomes one with Lord as stated in 9th and 11th chapters!! This statement of Gita is particularly validated by the behavior of AVALIYAS, who are nonconformist realized souls such as Satam Maharaj, Gajanan Maharaj etc. DR. SHRINIWAS JANARDAN KASHALIKAR

10 NEW STUDY OF BHAGAVAD GITA DR. SHRINIWAS JANARDAN KASHALIKAR

New Study Of Gita Nov 26 Dr Shriniwas J Kashalikar

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