New Study Of Gita Nov 26 Dr. Shriniwas J. KashalikarDocument Transcript
NOVEMBER 26, 2009, 09:45 AM
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 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
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
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
In 9th chapter, Lord says that for him every one is equal and
He neither loves nor hates (in a personal manner) any one.
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
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!
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
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
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
It has been repeatedly said that NAMASMARAN can help
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.
What is importance of SATVA GUNA if this is so?
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.