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New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
New Study Of Gita Nov 28  Dr. Shriniwas J. Kashalikar
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New Study Of Gita Nov 28 Dr. Shriniwas J. Kashalikar

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  1. STUDY OF GITA Dr. Shriniwas Kashalikar
  2. NOVEMBER 28, 2009, 7:30 AM In 5th chapter there is reference to 9 doors of the body. This concept is well known. But is this true for females? It has to be noted, that in females there are 2 eyes, 2 ears, 2 nostrils, 1 mouth, 1 urinary opening 1 anal opening (9) doors but there is also 1 more door and that is genital opening viz. vagina, making 10 ‘doors’ to female body. I feel that questioning an authority is not insulting the authority, but showing confidence that you would be heard, attended to and responded to; properly. Not raising doubts is like being closed and already prejudiced that if you question; the authority would feel offended, insulted and or may not be able to answer! This point is minor one; with respect to anatomy, but initially I was feeling inhibited to raise it, because of the popular contention that scriptures should never be doubted. Later I realized that by raising doubts; we do not reduce the importance of Gita; but show that inspite of doubts in terms of minutia, the essence of Gita takes us from our subjective frame of mind; to the objective and cosmic consciousness! One point from 2nd chapter is about the description of the deterioration (DHYAYATO VISHAYAN….) of an individual due to entrapment in the dragging instinctual forces.
  3. I feel that as the feeling of attraction about opposite sex is natural, hatred of it is not advocated in Gita. What is highlighted is; how by focusing exclusively on the innate core of one’s self e.g. through NNAMASMARAN, one experiences the sublimation of most desires; especially the sexual desire into sublime and respectful love! Hatred about or slavery of instincts; such as sexual attraction; are not conducive to individual and global blossoming! They can not give warmth of romance or any other bond involved in different relationships. On the contrary, when we evolve from within; we do not hate the opposite sex. We do not become bitter. We experience and enjoy the sublime attraction in opposite sex and not obscene carnal cravings. This is probably the basis of worshipping feminine and masculine principles in the nature, i.e. Goddess and God and not merely (male) god by males and (female) goddess by females! This holds true for all other instincts and desires and that is exactly what is; the hallmark of the imminent global culture. I feel this point is extremely important for a person like me, who is often afraid of a state of desirelessness, which is dreadfully similar to total void or actually death. Hence I reiterate that in the course of evolution our subjective desires sublimate or culminate into cosmic or objective desire/s and do not vanish. They vanish only as subjective or petty preoccupations or obsessions. They vanish as fanatic and exploitative compulsions. Thus Gita makes us
  4. free and not hollow or empty! This is what makes us fearless and buoyant! This positive content of Gita is extremely reassuring and rejuvenating. It ensures emergence of objective, cosmic and immortal love in the feeble, fragile and frail body that we have! This is how we realize our immortality; and that of; the self realized seers; of the past! How to reconcile the utopia of better world? When I was charged with the idea of a better world, I used feel totally upset, disturbed, agitated and at times disheartened and depressed by any argument opposite to it or negating it! Hence initially Gita used to depress me tremendously because except the last verse of Gita, there is not even an indirect indication or assurance of a better world in Gita. On the contrary she seemed to be revolving around the life and death and individual emancipation. To accept that you have to follow your SWADHARMA and not expect a global change was extremely painful and appeared to be irrational, unrealistic, pessimistic, deterministic, fatalistic and so disheartening and depressing. Now; even when it is becoming clear that it was the cosmic consciousness that manifested in the conceptual form of the goal of global blossoming (though; partially and/or ambiguously; due to the constitutional limitations); in my mind; it has been painful to give up that utopia of global wellbeing, because, without it; the life has appeared
  5. meaningless, purposeless, hopeless and dead! I have felt impotent and helpless by the philosophy of detachment! Gradually I have started realizing that this is not the message of Gita! In stead; Gita reassures that my core is immortal and that it is one with the spirit of Gita and hence, would keep on manifesting from time to time through this individual or that. Thus Gita gives full stop to the fear of dying without accomplishing my dream and assures that the global blossoming though not exactly as per my specification; would continue from time to time and )! Gita teaches us that, the world would continue to have resurgence of cosmic consciousness and enlightenment and the necessary and appropriate rectification! Hence Gita teaches that I have; the freedom and privilege to practice; the SWADHARMA with total involvement, which ensures moment to moment ecstasy, that does not depend on fruit! The universe is going to continue with its characteristics and this enlightenment springing from Gita; would also keep resurfacing from time to time through generations! I am learning to free myself from the visible changes (which are never permanent and hence deceptive) of individual and global blossoming. I am beginning to understand and experience my role, without unrealistic optimism or pessimism due the inner assurance of eternal continuity and periodic manifestation of universal consciousness (and my spirit)!
  6. SWADHARMA is neither a utopia that aims at visible changes in the conditions of the people, nor is it shackled by the pursuits; restricted to (visible benefits) in the individual conditions! Neither it is pessimistic nor is it optimistic. It is unconditionally victorious! I have realized that even though I could once get elated; by the idea of “working for the others” or “serving the mankind”, I could never get the fulfillment or peace in it, which I have started experiencing, these days. This is the reason I have shifted from Marxism and other philosophies and ideologies (as I understood) to the core of Marxism and all of them (again as I understood)! Gita teaches us; to go to our own core and also that of the cosmos! Gita is immortal and hence she is going to keep enlightening generations after generations and hence there is no aim of or a mission of “permanent” or “defined” or “specifically envisaged” global welfare! What global or local changes would ensue; would be pleasing but impermanent and changing; and would essentially be the by product of the practice of SWADHARMA by individuals like me from the every corner of world; and from millennia to millennia. However this was not as easy as it sounds. The SATVA, RAJA and TAMA keep on interfering with the realization of SWADHARMA; thus making the process tardy, difficult and full of tribulations; probably designed for one’s chastisement!
  7. November 28, 2009, 12:55 PM I just realized that today; it is Gita Jayanti. I had read about government ban on many animal shows on road, in circus and celebrations of NAGPANCHAMI in Battis Shirala. Yesterday I read that 200 000 animals were to be slaughtered in Deonar slaughter house. The study of Gita can engender proper policy on animal slaughter. Mere worship of Gita or mere hatred of Gita are not only sterile but come in the way of individual and global blossoming through SWADHARMA. At this point of time I want to discuss the word NIRASHI used in 3rd and 4th chapters. The word NIRASHI and UDAS are used in philosophical literature pretty often and more often than not have given me the impression of depression and frustration. I always wondered then, how and why Gita is considered to be one of the best counselors. In fact, I have experienced getting frustrated, depressed or ultimately helpless and indifferent; umpteen numbers of times; with respect to many government policies and happenings in the society! I guess; frustration, helplessness, depression and indifference and melancholy are not uncommon. The clarification that emerged in my mind is; the words NIRASHI, UDAS and possibly others with similar
  8. connotations, do not mean getting frustrated. They do not mean “giving up” or remaining “indifferent”! They simply mean that you may not get the same results as envisaged by you. Do not get vacillated and perturbed in that event. Do not get disturbed. Do not get disheartened. Do not get depressed. Do not lose hope. Remember that the results depend on several factors and not necessarily on your subjective liking or preferences. Hence they do not indicate your incompetence. Not only one; but even several failures per se; do not indicate your incompetence. So do not judge and humiliate yourself from your failures. Just try to keep on getting closer to your SWADHARMA (by continuous rectification of your perspective and behavior; thus bringing more and more accuracy in it, which is said to be made easier by practice of NAMASMARAN). Alternatively; Gita also teaches us that even if you get so called tangible success, do not get enamored. Because success also depends on several factors! It does not indicate (merely) your competence! Do not get excited and lose your sense of proportion; as you may become arrogant and indiscrete in terms of what is benevolent and what is harmful to you and society. Further; being unrealistic, you may get distanced from your true self and get degenerated and decomposed! Essence of Gita; realized in this way; keeps me far more buoyant and triumphant in spirit; than what it otherwise used to be.
  9. In recent days; I am learning from Gita; that when our aim or target is not convincing to our innate core (i.e. in variance with SWADHARMA), then our performance is also unsatisfactory, painful, miserable and/or socially harmful. Thus I was not convinced about the sectarian non-holistic curriculum of the MBBS and MD and hence I was not fully satisfied with my own performance in learning as well as teaching! In addition; my resilience and tenacity to achieve a particular goal in my learning and teaching career also were not fully satisfactory to me! I think this is true for any person and in any business, profession or duty. When the targets, goals, laws and regulations are not convincing, (in variance from SWADHARMA), then performance and the involvement in any field become unsatisfactory! As and when I am convinced about my actions to the core, i.e. identify my SWADHARMA, my enthusiasm, buoyancy, resilience, tenacity, perseverance, forbearance, courage and dedication and overall application also multiply! I begin to get ecstasy in every small thing I do and my life becomes a source of unending vitality! This brings charm and sweetness to all relationships, including family, relatives, friends, peers, colleagues and so on, because my patience, consideration, and flexibility also multiply! My brittleness, fragility, impatience, obstinacy, whims, fancies,
  10. adamancy, uncertainty, doubts, diffidence; all begin to dwindle and make me more active, freer and happier, for increasingly longer intervals of time! November 28, 2009, 07:30 pm Gita teaches us to carry on our activities without getting trapped in the results. How to reconcile various activities going on with specific objective? In 4th chapter and latter in 7th, 17th and 18th chapters there is reference to activities performed with intentions i.e. expectations of returns. Gita does not condemn them, but guides us on the path of evolving further and performing actions decreasing subjective intentions or expectations in tune with the cosmic will through e.g. NAMASMARAN! I have begun to understand that just as I went through different stages of development; it could also be true with other people. I must not expect a simultaneous, uniform and regimentalized change! I must understand and be considerate about the changing activities with varying interests; depending upon the age and stage of development of the people as has been the case with me! I should not condemn people or should not get disheartened because there is no change! Rather I should provide (according to my capacity) assurance and solution, in the form of perspective, policies, plans and
  11. implementation conducive to individual and global blossoming! In fact from this point of view, it is important to realize from time to time the importance of the accessories (food, sleep, residence, company etc) helpful in merging with cosmic will! In other words; just as we can not overlook or undermine the importance of different needs, during our physical development; similarly even in the process of reaching the final stage of merging with cosmic consciousness; we have to utilize and respect the skills, techniques and specializations such as those described in Vedic Karmas! This is why Gita in 2nd, 3rd, 4th, 17th and 18th chapters advises us not to quit the activities but to evolve from the activities of personal interest and perform SWADHARMA! Thus everything that helps to focus and get connected with the cosmic consciousness must be done and not despised. If we are atheist, iconoclast, nonconformist, (usually because of inadequate study and petty ego, fanatic adamancy and lethargy) then we may suffer from periodic depression, which can be overcome through study of Gita and practice of NAMASMARAN! This became especially clearer when I read the excellent translation and explanation of Shri Sukta by Pundit Shripad Shastri Kinjavadekar. I realized that the practice of SUKTAS, STOTRAS, ARATIS, and BHAJANS and so on; helps in overcoming imminent depression, fragility and fickle mindedness, which keep piling up subconsciously.
  12. I seem to appreciate deeply that the inspiring, energizing, encouraging, rejuvenating and revitalizing guidance about performing all activities supporting and nurturing the “ecstatic and freeing involvement in the SWADHARMA, conducive to individual and global blossoming”; is the greatest source of superlife in Gita, Vishnusahasranam and NAMASMARAN!

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